Universitas and communitas at university museums

Updated 5/1/2020: I've reverted most of this to draft status as I ponder further...

In recent decades the public-facing role of university museums has greatly increased. Expectations are for this to keep growing.  At the same time, as part of the university, they have certain obligations; they need to fulfil the purpose of such an institution and to respect the wishes of founders and donors.   So in this follow-up post to my vision for the History of Science Museum in Oxford, I wish to reflect on what role a university museum might have with respect to members of the public and systems of belief, and how it might continue to develop and flourish whilst being true to its roots.  As before, they’re just my personal views, not necessarily those of the Museum or the University.

The early stages of Oxford’s medieval formation were characterised by universitas, a Latin term used for a gathering or community of scholars in higher education, who were  training in holy orders, for the religious life.  The word is properly contextualised in the phrase, universitas magistrorum et scholarium, and connotes the whole, or entire.  This holistic approach to learning has been a core foundation sustaining the academic institution for some 800 years.

At the heart of its operation is communitas, another Latin word, which may be defined [from etymonline's entry for  'community'] as "community, society, fellowship, friendly intercourse; courtesy, condescension, affability," a deep sense of collegiality, a community in spirit, not just in form.  These general principles foster an ethos, which is more than any of the individual terms.  The word commonly used today is ’community’, but it tends to be materialised with reference to a particular group, where the inevitable question is, ”Which community?” followed by “What about that community?”...

Recurrent Lessons in Interfaith

Organised interfaith activity has become an established feature of British society for decades, but the challenges keep coming and so we needed sustained impetus and even basic reminders of what it’s all for.

I recently visited Colin and Friederike Rice, long-time friends in interfaith. Friederike was Coordinator for the Certificate Course in World Religions at the Multi-Faith Centre in Birmingham, throughout the time when my mother, Fuengsin Trafford, was responsible for the Buddhism module. Even though I already had gathered quite a collection of materials for Thursday’s Lotus, Friederike surprised me when she suddenly pulled out a promotional film for the Centre produced in 1993 only a year or two before it closed due to insufficient funds. The 30-minute production was called Daring to Live Together and follows participants in a week-long course, with numerous interviews and featured speakers, including Prof. John Hick and Fuengsin too:



The film shows how the Multi-Faith Centre, directed by Dr Mary Hall, promoted education through encounter, devising and deploying methods that became widely adopted around the world. This was rooted in her experiences of living for several years in Pakistan, where she became headmistress of the Senior Cambridge high school in Lahore, with Benazir Bhutto among her many pupils.

Only a few years into the 21st Century interfaith had become mainstream, particularly following ‘September 11th’, but the injection of resources that followed arguably led to more ‘managerial’ approaches that changed the nature of the more formal interfaith activities. From my own observations in Oxford, organisations that had focused on creating uniquely supportive spaces ironically lost resources and the personal elements of dialogue diminished.

However, much of this follows cycles and there are always opportunities! A few weeks ago I attended as observer a meeting of the Oxford Council of Faiths - I was invited along because they were celebrating their 10th anniversary and I had been on the working group that led to its formation. At the meeting it was recognised that there needs to be more young people involved. Having read about the importance of faith in her life, I suggested that Malala Yousafzai as someone who would be interested and who could make a valuable contribution. I’m sure, for example, that she would wish to join along with her friends the next Friendship Walk on Thursday 28 June.

Actually, faith has been central to Oxford’s development for its religious foundations that led eventually to the present day University owe much to the memory of its patron, Saint Frideswide. Frideswide (or Frithuswith), derived from Old English, means (I think) “peace made strong”. It’s a quality that surely may inspire future leaders.

Malala is studying at Lady Margaret Hall (LMH). Whilst in Oxford between 1998 and 2002, Ebrahim (“Eboo”) Patel, a determined young Muslim from Chicago and Rhodes Scholar at LMH also, grew his interest in interfaith by participating in various activities in Oxford and abroad. I recall that during his doctoral studies he was seeking to enhance interfaith and was already planning what became the Interfaith Youth Core shortly after he obtained his DPhil. He continued to develop his pluralist activism, with a growing record of activities. If Malala continues to move into widening social spheres, then it’s inevitable that she will have to engage in interfaith, so I hope she will be provided the space and support to do so, similar to Eboo.

Observations on EHRC report: some data on partnerships between Christians and non-Christians

The Equality and Human Rights Commission published on Monday some research carried out By Essex University into UK ethnicity. The report by Lucinda Platt is entitled Ethnicity and Family: Relationships within and between ethnic groups: An analysis using the Labour Force Survey at the Institute for Social & Economic Research and featured quite prominently in an article on the BBC News Web site.

What the title and the BBC article doesn't make explicit is that this survey contained religious-related data. Since the beginning of this decade, the UK Government has been more active in including religion in demographic analyses - most notably including for the first time in the 2001 National Census a question about religious affiliation. Here, data is drawn from the Labour Force Survey, which is a quarterly longitudinal survey that involves about 60,000 households selected according to postcode - it's a good size, certainly good enough for considering Christian identity. For reference, you can take a look at some details about basic specification highlighting the questions on ethnicity and much more comprehensive treatment in the User Guide

As with the census, some attention is given to religion and in recent years there have been two questions. Using as a guide the [software] specification of the form used in 2008, the question is put as follows:

RELIGION

What is your religion even if you are not currently practising?

1. Christian
2. Buddhist
3. Hindu
4. Jewish
5. Muslim
6. Sikh
7. Any other religion
8. Or no religion at all

There are of course many other religions - MultiFaithNet, for example, adds Baha'i, Jainism and Zoroastrianism - but I guess the six listed are considered the most numerous. Also it is useful to distinguish between identity and practice, which is sometimes catered for in another question: Do you consider that you are actively practising your religion? However, it appears to have been only sporadically incorporated.

Why my interest? As part of my course in religious studies I'm intending to write an essay concerning the Catholic Church's attitudes, responses etc to Catholics marrying non-Catholics (such was the case of my parents) and am seeking to gain some idea of general trends to support my contention that this is an issue that needs addressing!

So what are the findings? First, I make a disclaimer that I'm not a statistician!

Tables 23 to 30 report on partnership patterns according to religious affiliation. If we concentrate on those who designated themselves as Christians, the pattern of data is as follows:

Percentage of Christian with no partner | Percentage of Christian-Christian partnerships | Percentage of Christian with a partner from a different religion.

Tables 25-30 are particularly interesting because they show figures by age bands, which can give some indication of trends. To keep things simple, I'll just confine our attention to percentage figures for Christian men who are in a couple [defined as cohabitees and legally married]:

Cohort aged 16-29:
88 (same religion) 12 (different religion)

Cohort aged 30-59:
95 (same religion) 5 (different religion)

Cohort aged 60+: 98 (same religion) 2 (different religion)

(Note that the sample sizes for 16-29 are much smaller than the other two, but still run into thousands.)

The demographic pattern seems pretty clear to me - for each successive generation, more and more of the couples where one partner is Christian are in partnerships with someone who is not baptised. As far as I know, there are only figures for denomination for Northern Ireland, so we can't find out from the original data any indication of what proportion of Christians here are Catholics, but given that the proportion of those in partnerships with those of another religion or none goes up several hundred percent when comparing the oldest to youngest cohort, it appears very significant and meriting attention of any large Christian denomination.

I expect that in future there'll be a lot more research delving into the UK's plural religious landscape!

Getting to know each other - Oxford's 4th Friends in Faith Walk

On Wednesday, the 'Friends in Faith' walk for peace become further established in Oxford's diary of annual community events. And they did indeed have balloons :-)

Thanks to the sterling efforts of the organisers, this was another success with hundreds of participants joining somewhere along the 2 mile route from the synagogue in Jericho (see above) via the University Church and to the Central Mosque in Manzil Way. With the generous help of the stewards and the police on their bikes, the procession wended its way smoothly, with traffic situation well contained. At each place of worship there were welcomes and readings, from very young to the not so young!

Onlookers expressed curiosity and seemed quite sympathetic. The main representations were from Jewish, Christian and Muslim faiths, but people of other faiths (and none) also joined because, I think, of the genuinely friendly spirit. It's reached the point where people are renewing acquaintances or already know each other because friendships have formed and/or they are involved in other activities of mutual interest.

This was my third walk. Initially I was weary from a day at the office, but as we strolled along the route, my head cleared and my conversations seemed to become steadily more interesting! Quite a few people I knew just seemed to come into view without my having to look for them, with connections spanning about 20 years, to the time my mother, Fuengsin Trafford, was active in interfaith (thriving in this kind of environment).

The walk concluded at the Central Mosque, where there was a fine buffet (its reputation has been established now!)

Generally speaking, movements in Oxford are relatively slow - you only have to consider the age of the University to see how it is used to gradual evolution. A member of the City Council was relating how compared with Leicester, Oxford is a long way behind. Further, a former City Councillor described how some churches wouldn't take part believing it would compromise their faith. Even so, I think there is sure progress, as evidenced by the growing support for an Oxford Council of Faiths. As if to confirm this general direction, it was the first public event for the incoming Bishop of Oxford, the Rt Revd John Pritchard, two days before his formal inauguration.