Report on how links with local Muslim communities/ field visits could enhance teaching in Religious Studies

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1 Report on how links with local Muslim communities/ field visits could enhance teaching in Religious Studies Deirdre Burke, University of Wolverhampton This report sets out the groundwork undertaken for the resources to be developed to support group visits to mosques. Visits outside the institution are often problematic for a variety of organizational reasons, they can be difficult to set up, to gain relevant permissions for, and to arrange transport arrangements. There may also be pitfalls where the visit does not go as planned, Chryssides and Geaves highlight some problems: In the field, religions are messy, paradoxical and chaotic, and they feed on the irrational. Indeed, it could be argued that fieldwork is diametrically opposite to the scholar s rational process of ordering a faith tradition into neat packages of history, doctrine and practices. (2007, p.241) Field visits in Religious Studies Field visits to places of worship have been an important feature of the study of religion in both schools and universities for the past decades. The opportunity to contextualise theoretical study of a religion by seeing the faith in practice is vital for students to gain an understanding of religious worldviews. Hay specified that An educational approach to religion that avoids its practical life is rather like a scientific education which prohibits students from entering a laboratory. (in Grimmitt, 2000, 73). Homan, 1993, noted Religious buildings are rich and stimulating educational resources. (1993, 7). Whilst Bastide, 1999, identified the cognitive and affective benefits from visits: Cognitive: pupils can see objects of worship and identify them. Affective: the atmosphere of a place can speak to the feelings. (1999, 144) The abstract nature of Religious Education in schools has presented a challenge for pupil learning, as many pupils are at the concrete level of cognitive development. This means they benefit from experiential encounters with religion. Grimmitt, 2000, recommended the adoption of a suitable pedagogic principle to support such encounters. Visits allow for students to access ethnographic and personal accounts of religious life, (Jackson, 1997, 3) and thus help to close the gap between Western systematic categorizations of religion and the reality of lived experiences. Religious Education at school level is based around two attainment targets: learning about and learning from religion. Teece, 2010, identifies earning about as concerned with how faith systems respond to issues and challenges, and this has a necessary social context. Thus, whilst faith responses can be explored in a classroom, they really come alive when pupils are able to learn from people of faith in a social context.

2 The website Teachernet, 2010, indicates the enrichment open to pupils on visits when they are able to encounter and evaluate diversity within religions. The website also notes how visits allow the opportunity to examine misrepresentations of religions. Pitfall 1. Lack of a shared understanding about the aim and purpose of the visit University visits tend places of worship occur less frequently than school visits. Thus, whilst many places of worship have developed talks for different school key stages, they may be unsure that to do for university students. It is also likely to be the case that university visits link to particular module learning outcomes. Thus, for example, in an introductory skills module students are given a general introduction to the faith which they explore in relation t textbook presentations of the faith. In later study visits the aim may be to explore challenges facing a community, drawing on perceptions of that faith in the media and attempting to engage with insider viewpoints. There are a range of reasons why a visit takes place within a Religious Studies programme, and when you add to this the other subjects that may also arrange visits: Area Studies, Geography, Law, Sociology and Social Policy, this shows that places are not able to provide an off the peg talk for university students. Pitfall 2. Content for talk This concerns the content to be covered in the talk and the depth required. On the one hand places of worship have experts within the tradition, who possess the knowledge we seek to access on visits, in such cases it is just necessary to clarify the level required. However, in some cases the individuals who possess the depth of knowledge required may not have English as their first language, and thus struggle to find the words to convey their knowledge to students. If the majority of their contacts in this country have been with members of their own religious community, they may take aspects of knowledge about their religion for granted and thus not provide a full explanation for students. On the other hand it may be that people who act as faith informants in particular places do not have the in-depth knowledge required. Such individuals may be able to do a very good job in introducing school pupils to their faith, and will have developed an awareness of the types of questions that interest pupils. However, essentially one off university visits do not follow the same format and informants are unlikely to have developed a degree level talk for students. Pitfall 3.

3 There is the pitfall identified by Carlson, that disconnected field visits can become moments of hiatus from the course, rather than an expression of it. (in Chryssides and Geaves, 2007, p. 249) This issue of hiatus can occur when the approach or content of the talk during a field visit does not link to the classroom input. There is also the opportunity to remind students about key aspects of theory during the tour, so that a link is made to prior classroom exploration. Faith informants would not be able to make such links. Chryssides and Geaves recommend that students prepare for field visits by reading specific texts, that aspects of the visit are recorded to allow for a debriefing and a return to reread such texts. Issues raised by faith leaders about school/ group visits to their places of worship: This SWOT analysis, January 2011, involved members of all faith communities in Wolverhampton. It was generally felt that whilst visitors were very appreciative of the information provided during visits, there was an awareness that visits could be done better. Local places of worship have a long experience of talking to groups and have developed the way visits, particularly school visits, are organized. Over the years guides have developed resources and anecdotes to illustrate their talks, focusing on aspects that pupils found interesting. Also all sites have worked out the best way to welcome groups to the place of worship, and to inform about the rules to be followed during the visit. Visiting a place of worship helps pupils see the architecture of the place of worship, so they can see and touch aspects that they have seen in pictures. Pupils are able to feel something of the ethos of a place of worship. They may be able to see members of the community involved in private or communal prayer or other activities. These insights help pupils to see religion in action. These insights into the ethos of the place are also seen in particular practices, dua prayer in the mosque, or the masjid in action for late afternoon visits. One of the weaknesses noted by guides in their delivery of visits was the problem of communication. Many of the guides were born overseas and English is not their first language, so they struggle at times to explain aspects in terms that visitors can understand. There was also an issue in pronunciation of key terms, when pronounced in an accented form, which pupils may not be able to understand. Thus, pupils may have been introduced to key terms for the faith community visited, such as the zakat for Islam, but this Arabic term for alms may be referred to in some mosques as This point linked to problems in the prior study or preparation of pupils. Terms used within the faith may not correspond to the terms used in the classroom. On a basic level this links to transliterations as well historic mispronunciations such as: Mecca for Makka; Mohammed for Muhammad.

4 Many guides drew attention to cultural reservations, which meant that cultural attitudes to male/ female affected visits. There were also issues in the questions raised by pupils, particularly in the areas of attitudes to sex and gendered relations. Pupils may also be confused when the place they visit represents a particular strand within the faith. Guides wanted to present their own faith, and noted that they may not be able to adequately present the diversity within their religion. Guides also noted that there was a gap between the way they may present their faith to children in catechesis type sessions, and the presentation to mixed school groups. Lastly guides felt that they were often working blind as they did not know the level of knowledge held by the visiting groups. Thus, pitching the talk at the appropriate level was difficult. Bastide (1992) Good practice in Primary Education Bastide (1998) Coordinating Religious Education Across primary school. Published by Routledge falmer Boud, D., Keogh, R and Walker, D. (eds) (1985). Reflection: Turning experience into learning. London: Kogan Page. Boud, D., Cohen, R and Walker, D. (eds) (1993). Using experience for learning. Buckingham: Open University Press. Burke, D., Barber, B., Johnson, Y., Nore, A. & Walker, C. (2011) ipod Enhancement for tours in Religious Studies, in C. Wankel, & J. Sibley Law. (eds.) Streaming Media in Higher Education, Methods and Outcomes. Hershey, PA: Information Science Publishing. Chryssides, (2007) The study of Religion. The Continuum international publishing group. Corrywright, D. and Morgan, P. (2006) Get Set for Religious Studies. Edinburgh: Edinburgh University Press Ltd. Grimmitt, M. (2000). Pedagogies of Religious Education. Great Wakering: McCrimmon. Haden (2006) Sacred spaces: A strategy for promoting positive encounters through Religious objects and places of worship. 28:2 Hinnells, (2010) The Routledge companion to the study of Religion. Published by Roultedge Homan (1993) Visiting Religious buildings; British journal of Religious Education 16: 1, 7 13 Jackson, R. (1997) Religious Education: a interpretive approach. London: Hodder & Stoughton.

5 Jones, I. and Tetlow, R. (No Date) Interpreting Faith to Visitors: Reflections on a Pioneering Faith Guiding Course. Keeton, M.T. (1976). Experiential Learning: Rationale, Characteristics and assessment. San Francisco (etc.); London: Jossey-Bass. Kolb, D.A. (1984). Experiential learning: Experience as the source of learning and development. New Jersey: Prentice Hall. Moon, J.A. (2004). A Handbook of Reflective and Experiential Learning: Theory and Practice. London & New York: Routledge Falmer. Mulligan, J., Griffin, C (eds) (1992). Empowerment through experiential learning: exploration of good practice. London: Kogan Page Teece, G. (2010) Is It Learning About and From Religions, Religion or Religious Education? And Is It Any Wonder Some Teachers Don t Get It? British Journal of Religious Education. 32: (2), p Weller, P. (2008) Religious Diversity in the UK: contours and Issues. London: Continuum.

6 Engaging with local mosques and the Muslim community in the introductory study of Islamic legal theory and the Shari ah Ian Fox Williams, University of Wolverhampton In 2007 the introductory study of Islamic legal theory or jurisprudence was introduced into the LLB syllabus. The module Ethics, Morality and Law the study of classical jurisprudence and the influence of such in contemporary society, provided an excellent base in which to provide students with a critical awareness of Islamic legal theory within the general sphere of jurisprudence. The impetus for the introduction of two themed lectures within the module was underpinned by my early research interests in Islamic law and issues of morality in the Shari ah. Due to the brevity of each theoretical study within the module (two weeks) it was important to realize the limitations of what could be examined in class therefore each lecture was structured appropriately: Lecture 1 How does Islamic legal theory differ to Western theories The sources: Qur an and the Sunnah The principle of ijtihad Traditionalist argument v s Modernist Lecture 2 Hadd crimes: sariqa and zina Issues of evidence Remedies Assessment for the module required students to select two theories that they have examined and to critically analyse to what degree law and morality are interconnected.

7 Since the area was going to be completely new for the module is was decided that it would follow existing lectures. During the introductory lecture for the module feedback was very positive for the opportunity of exposure to some element of Islamic legal thought in the context of global traditions of legal theory. There has been a traditionally high populous of BME students on the LLB at the University of Wolverhampton and at the time of delivery the material for the first time, one of the module students was the then President of the Student Islamic Society. Since introducing the material in 2007 I have consistently received invites from the society to deliver guest lectures during their annual Islam Awareness Week. When approaching the lectures themselves, input has been quite limited. Lecture materials are based upon my own research of scholarly sources and commentary. Therefore it was vital not to overload students with a plethora of detail that they, in two sessions, would find hard to digest and understand. A more general overview of Islamic legal theory, what it is and how it works was felt to be more appropriate. To add more specialist detail so as to allow students to contextualize the small-defined area of Islamic jurisprudence they were being taught, specific offences were examined and the way in which the offences were dealt with in the Shari ah. In 2007 around 20% of student s selected Islamic jurisprudence as one of their two assessment topics this was very pleasing. News of the incorporation of Islamic studies into the LLB (through what was then a core module) naturally was a positive talking point for many students, and in 2008 many of the then cohort were aware of and some said that they were looking forward to studying the area based on what they had heard from previous students. In the second year of teaching Islamic jurisprudence the volume of students attempting to write an assessment on the area rose slightly more to around 25%. However in 2009 a decision was made by the then Dean of the School of Legal Studies to discontinue the module with this action there was no other outlet in which to deliver some element of Islamic studies in law. Following the merger of the School of Legal Studies and Humanities, Languages and Social Sciences an opportunity arose for collaboration with the department of Religious Studies. I was invited to contribute to the South East Asia module and deliver two themed lectures of Islamic legal theory and the Shari ah. The experience of teaching the students was

8 extremely positive, all students contributed in the sessions and whilst the level of delivery was not aimed at final year students, the class provided some intellectually stimulating topics for debate within the area. I was unaware that one of the participants was the current President of the Student Islamic Society, and again I was very appreciative to receive individual feedback from the President of her enjoyment of the classes and her invite to me to deliver a guest lecture in Islamic jurisprudence. The incorporation and production of basic lecture materials in this area has not gone without challenges. I am the only member of staff from the law department who has such a research interest and therefore have to look outside of the University of Wolverhampton should I wish to collaborate with other law academics on the study of Islamic legal theory. Through my own initial research interest in the area, my research aspirations have developed and I am currently in the process of applying and registering for a PhD. My particular area of focus will be the criminal offence of zina and the validity of enforcement of such moral laws in the West. As LLM Course Director I am currently heavily involved in the revalidation of our LLM degrees, doing so has provided an opportune time to reintroduce Islamic studies back into the portfolio of the law department. Whilst the module will be delivered at postgraduate level, it will look at the same issues and more as the undergraduate contribution, but most significantly have much greater emphasis on academic publications and research. When teaching Islamic jurisprudence on the LLB, I distinctly recall a Muslim male student informing me that he has told his Imam of what he was studying and how the Imam was very impressed with not only the student learning in greater detail of the science of Islamic law but also that he was being given the opportunity to do so. As with all transference of information, a duty is placed on the lecturer to ensure that the information, at least factual information, is given accurately therefore the material that was selected for discussion and education of students needed to be well defined, succinct but also suitably engaging to promote discussion. The majority of students who come to the University of Wolverhampton are from the local West Midlands area. In Wolverhampton itself we have a thriving multicultural society with a large Muslim population, any involvement of which would be positive for Islamic legal studies at Wolverhampton as well as other subjects relating to Islam. Local Muslims may want to access Islamic studies we offer as associate students and non-muslims who want to do the same can do so without having to go to a Mosque.

9 The ability to engage with the local Muslim communities could lead to greater awareness of the increasing relevance of Islamic studies in contemporary society. Taking part in the study of Islamic legal theory for example will educate and for practicing Muslims even enrich their knowledge. To be able to engage with, and operate collaboratively with the local Muslim communities it is vital that issues of cultural difference and sensitivity are borne in mind. Stage one Identify Mosque(s) suitably local to the University What is the rationale for making contact? How to make initial contact: post, call or face-to-face Does the selected Mosque have a Community Leader? What resources are available for engagement? Is the involvement likely to be short term or long term? Anticipated benefits to law students of engaging with local mosques To understand a greater sense of originality about the development of Islamic legal theory Through introduction to the Imam, an opportunity to see interpretation and counsel given to members of the Muslim community Give context to the academic study of Islamic legal theory and its application Foster links for those who wish to pursue further study and research in Islamic law Anticipated benefits to local mosques and the department of law Opportunity for local and cultural exchange

10 Guest speaking Production of future Islamic law areas such as finance and banking in consultation with local Muslim communities Possible joint development of a hub for Islamic studies Development of short courses serving the needs of the local Muslim community Ian Fox-Williams