I grew up in Greece, which in the 90s was 90% Christian Orthodox, and in which communities with diverse spiritual practices were very closed. Often ceremonies took place in spaces that were rented or domestic. Moving to London expanded my understanding of the range of spiritual practices. I found the terms of reference from SoN around Faith an insightful starting point and a reminder of the multiplicity and diversity of religions and practices. What also became quickly apparent even by just reading the terms of reference were the geographical specificity and intersectional nature of practices of faith, spirituality and race, especially in locations of colonial power. SoN also provided an intriguing list of questions as starting points for exploring faith regards to creativity and the university environment.
Equally I found the Stimulus Paper questioned what are seemingly fundamental principles of Western secularity as a starting point for acknowledging shifting demographics. The points of the report that interested me the most was the acknowledgement of the complex, unique and layered nature of faith for every individual according to their circumstances, as well as the acknowledgement of cultural and / or spiritual belonging or other natures of belonging that religion might hold for them. Living away from the country I grew up in I have found myself turning to religion as a space / time of cultural practice.
Yet what grabbed my attention the most was the statement of faith as a public ‘good’ (even though I found it challenging to accept it as a ‘good’)
”The public sphere is not simply the government or a realm of public ownership.It is the mutual engagement of citizens – and often others – in debate and the formation of culture as well as voting and decision-making . It is defined by openness of participation, inclusivity and reach of connections, and the capacity to shape shared ways of life so that these are not mere inheritances. While public policy is organised to pursue the public good, the public sphere includes discussions that help define what should count as the public good. For many participants in such discussions, religion is a vital inspiration; religious communities are often important settings for such discussion.
This notion made me question:
- Where and when does one practice faith?
- What does it mean to practice in public?
- What are practices of faith?
- Who is allowed to practice and why?
- What does someone need in order to practice in public?
- How can one space / moment hold different practices of faith?
- How can such moment facilitate peer support, collaborative activity and a cohort of string and supportive nature?
- What s an example of an abundant activity that crosses religious boundaries?
Which I believe are questions that I would like to explore, and whose answers might align with the integration of such resources within my teaching and the integration of relevant work produced by the student body into the curriculum or teaching methods. I have tried to come up with a few ideas. I have to acknowledge that my thoughts on this are premature, but it might help putting them down as a starting point:
Make space
- Become aware of spaces dedicated to faith within the university as well as chaplaincy. Share this information with students in case it is relevant to them.
- Invite and acknowledge faith, belief, religion and spirituality in teaching sessions and their diversity.
- Acknowledge that one’s artistic / design / research practice might align with other practices they might hold.
- Acknowledge that everyone will have different notions of spirituality and diverse experiences of religion and faith, for which, all are valid.
- Normalise such conversations by highlighting the interconnected nature of spirituality and art & design.
- Be aware of cultural practices that students might be practicing ex. Ramadan and how it might affect their attendance, focus or energy levels. Also acknowledging that I will not know everything, yet inviting students to share if they are practicing. An alternative way would be to make a class calendar and annotate any dates that people should be aware of including dates for hand ins as well as cultural / spiritual / religious celebrations?
Share
- Invite students to share and archive using padlet or a similar online platform references from diverse cultural backgrounds that might relate to each others project.
- Ask students to add to their own glossary using a padlet board. It could include art and design terminology as well as terminology relating to identity that they would like to submit / would like to share / are relevant to their projects. (Could also share the Shades of Noir terminology?)
- If you notice that students that share cultural backgrounds are forming communities as a way to create in-group solidarity, it is probably their first step for building confidence. Allow this to happen while also encouraging diverse working groups.
There was another question set by the SoN regarding the future of religion in the next 50 years.
2 responses to “Faith”
Hi Eleni,
Well done for such a meaningful blog post! I loved how you acknowledged your positionality as a starting point for reflecting on faith in relation to your teaching practice.
I totally relate with the importance to make space for such interesting – yet sometimes difficult – discussions. That made me think that, besides physical spaces, we also need to consider the emotional space, and the importance to make such spaces ‘safe’. In this regard, you may like to hear that Carole Morrison and Anna Fitzpatrick at LCF have designed (and about to deliver) a workshop on ‘Safe/ Brave’ spaces, in the context of climate, racial and social justice in Higher Education Institutions.
Another comment in your blog post that caught my attention was the reference to ‘in-group’ solidarity. I think this is an important first step, but it is also interesting to consider fostering cross-cultural exchange amongst students, in case appropriate for them. Perhaps something to think more about…
Well done!
I really enjoyed reading your thoughts on this, and was interested to learn about your experience of growing up in Greece. I was not aware that communities were closed off, and it is interesting that moving to London opened up a range of spiritual practices, and exposure to different beliefs and traditions.
You raise some important questions about practicing faith in public, who is allowed to practice and why, and the role of religion in shaping discussions about the public “good”. This really highlighted for me the complexities surrounding the relationship between faith, public life, and civic participation.
I enjoyed reading your astute observations regarding the shifting dynamics of faith and spirituality, the need for inclusivity and understanding within educational institutions, and the role of religion in the public sphere.