Order Ref: 4550
Introduction, Page 1
Prison
Service
Order
Religion Manual
ORDER
NUMBER
4550
Date of Initial Issue
Issue Number
30/10/2000
108
PSI Amendments should be read in conjunction with the PSO
Date of Further
Amendments
18/07/07
31/08/05
15/06/05
14/10/03
25/08/03
13/05/2003
05/11/2002
Issue Number 108
PSI 28-2007 – Revised guidance on Judaism (Ch1
revised annex E(i))
Information on Veganism (Ch 1 new appendix 3)
List of key religious artifacts
PSI 33-2005 – Paganism – Annex H1 to Chapter 1
PSI 21-2005 - Replaces annex to Chapter 3
PSI 45-2003 - Faith Annexes to Chapter 1
PSI 36-2003 - Annexes to Chapter 1
PSI 18-2003 - PSO on Religion
PSI 54-2002 - Religion PSO 4550
Issued 30/10/2000
Order Ref: 4550
Introduction, Page 2
PRISON SERVICE ORDER ON RELIGION
Introduction by the Director of Resettlement
Performance Standard
Output
Implementation
Mandatory Action
Audit and Monitoring
Contact points
CHAPTER 1: GENERAL PRINCIPLES
Introduction
Appointment of Chaplains and Ministers
Religious Registration
Change of Religious Registration
Places of Worship
Corporate Worship
Pastoral Care
Chaplains and Ministers
Religious Education Classes
Young Offenders
Juveniles
Pastoral Visits
Religious Observance
Diet, Dress and Religious Artefacts
Visits by a Chaplain or Minister
Appendix One - NOTIFICATION OF CHANGE TO RELIGIOUS REGISTRATION
Appendix Two - GUIDELINES ON THE PROVISION OF MULTI-FAITH ROOMS
General
Consultation
Location
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Introduction, Page 3
Requirements
Care of room
Facilities
Appendix Three - PRACTICE OF VEGANISM IN PRISON
Appendix Four - SUMMARY OF RELIGIOUS ARTEFACTS ALLOWED IN
POSSESSION
Annex A (i)
Part 1:
PRACTICE OF BUDDHISM IN PRISONS
Part 2:
ABOUT BUDDHISM
Annex B (i)
PART 1:
PRACTICE OF CHRISTIANITY IN PRISON
Ministry
Corporate Worship
Private Worship
Religious Festivals and Holy Days
Classes and Programmes
Religious Books and Artefacts
Rites and Initiation
Marriage (See also CI 35/88)
Death and Dying (See also PSO 2710)
Annex B (ii)
PART 2:
ABOUT CHRISTIANITY
INTRODUCTION
GOD THE FATHER
GOD THE SON
The Man of Nazareth
His Ministry
His Teaching
His Faith
His Death and Resurrection
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Introduction, Page 4
GOD THE SPIRIT
RITES AND SACRAMENTS OF THE CHURCH
CHURCH INITIATION
Baptism
Confirmation
THE EUCHARIST
Marriage
The Sacrament of Reconciliation (Confession)
The Sacrament of the Anointing of the Sick
Funeral rites and services
SACRED WRITINGS
CHRISTIAN MINISTRY
THE MAIN STREAMS OF CHRISTIANITY
THE EARLY CHURCH
THE CHURCH AND ITS CHURCHES
The Eastern Orthodox Churches
The Roman Catholic Church
The Anglican Church
The Lutheran Church
Other Reformed and Free Churches
The Religious Society of Friends (Quakers)
INCLUSIVE CHAPLAINCY
HOW CHRISTIANS VIEW EACH OTHER
HOW CHRISTIANS VIEW OTHER RELIGIONS
A NEW SPIRITUAL DISPOSITION
Annex C (i)
Festival days
Annex C(ii)
PART 2:
ABOUT HINDUISM
Worship
Caste System
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Introduction, Page 5
Personal Hygiene
Marriage
Funerals
Annex D (i)
PART 1:
PRACTICE OF ISLAM IN PRISON
Appointment of Muslim Chaplains
Corporate worship
Friday prayers (Jum’a)
General
Timing
Good practice
Ablutions (Ritual washing)
Ablution facilities at prayer room
Friday afternoon: after prayers
Leading Friday prayers
Private worship
Good practice
Diet
Religious Observance
Ramadhan
Good practice
Timing of meals
Good practice
Induction and reception
MDT
Fasting after Ramadhan
Dates Of Muslim Religious Observance
Eid al Fitr & Eid al Adha
Good practice
Other festivals
Religious texts and artefacts
Work
Dress
Personal Hygiene
Good practice
Marriage (See also C/I 35/88)
Deaths and burials (See also PSO 2710)
Annex D (ii)
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PART 2:
Introduction, Page 6
ABOUT ISLAM
INTRODUCTION
Sacred Writings
Ministry
Other beliefs
The Shi’a School of Thought on Islam
Annex E (i) PRACTICE OF JUDAISM IN PRISON
Annex E (ii) ABOUT JUDAISM
Theology
Jewish Visitation Committee,
Annex F (i)
PART 1:
PRACTICE OF SIKHISM IN PRISON
Ministry
Corporate Worship
Private Worship
Religious Festivals (Gurpurb)
Sikh Names
Amrit: initiated Sikhs
Diet
Dress and hygiene
Artefacts
Marriage (See also CI 35/88)
Death (See also PSO 2710)
Annex F (ii)
PART 2:
ABOUT SIKHISM
INTRODUCTION
PRACTICES IN THE COMMUNITY
Who is a Sikh ? - Definition of a Sikh
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Introduction, Page 7
Identifying signs and symbols
The Khalsa (the pure)
Private worship (Nitnem)
Corporate Worship (Diwan)
Sacred Writings
Ministry
Rites of passage
Aspects of Social Functioning
Family
Birth and naming ceremony
The Initiation Ceremony (Amrit)
Funerals
Weddings
Annex G (i)
PART 1: THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS
(MORMON) - PRACTICE IN PRISONS
Annex G (ii) ABOUT THE CHURCH OF JESUS CHRIST OF LATTER DAY
SAINTS (MORMON)
Theology
The 13 Articles of Faith of the Church of Jesus Christ of Latter - day Saints
PRACTICES IN THE COMMUNITY
Holy Days
FUNERALS and MARRIAGE
CONTACT FOR FURTHER INFORMATION
Annex H (i) PRACTICE OF PAGANISM IN PRISON
Annex H (ii) ABOUT PAGANISM
CHAPTER 2:
SECURITY ISSUES
Introduction
Part I Searches Of The Person
Rub and Pat Down Searches
Prisoners
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Introduction, Page 8
Visitors
Sessional Chaplains
Strip Searches
Prisoners
Muslim prisoners
Searching Religious or cultural headwear
Good practice
Part II Searches Using Dogs
Cell searches
Good Practice
Dogs in visits area
Part III Religious Books And Artefacts
General
Buddha statues
Sikh Chaplains
Staff/Visitors
Good Practice
Prisoners
Voluntary And Mandatory Drug Testing (MDT/VDT)
Part IV Corporate Worship
Good practice
Part V - Food For Religious Services And Festivals (See PSO 5000 Catering
paragraph 3.23.51)
Handing in of food for Religious Festivals and Services
Practical Guidance
Chapter 3: Introduction from the Director of Regimes
Output
Impact and Resource Assessment
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Introduction, Page 9
Visiting Ministers (referred to in the PSO as Ministers or religious Ministers)
Implementation
Mandatory Action
Audit & Monitoring
Contact
CHAPTER 3 OF PSO 4500
Religious Consultative Services to the Prison Service.
Purpose
Mandatory Actions
Protocol
Advice & Information
Other religions
Directory and Guide on Religious Practice in H M Prison Service
Annex - Faith Advisers To The Prison Service (Revised May 2005)
Buddhism
Hinduism
Islam
Judaism
Church Of Jesus Christ Of Latter-Day Saints (Mormon)
Sikhism
Paganism
CHAPTER 4: RELIGION CARD FOR USE IN RECEPTION DEPARTMENTS
Introduction
Policy and Output
Use of the Card
Impact and resource assessment
MANDATORY ACTION
Contact Point
ANNEX A
LANGUAGES
ANNEX B
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Introduction, Page 10
Introduction by the Director of Resettlement
1.
Chapter One of the Prison Service Order (PSO) replaces Standing Order 7A
and updates the instructions and advice on religious provision and practice in
prisons. It is also written to reflect a more inclusive approach to prison
ministry. It will be supported by annexes on each of the main faiths which,
when issued over the coming months, will replace the information currently
contained in the Directory and Guide on Religious Practice in HM Prison
Service.
2.
Chapter Two of the PSO, to be issued in the coming months, will be on
security issues as they impact on religious practice.
3.
Chapter Three of the PSO on the Religious Consultative Services (RCSs) faith advisers to the Prison Service - was issued in October 2000. A revised
annex to the Chapter is now being issued with updated contact details for the
RCSs. In particular, there are additional Hindu contact points and new
regional contacts for the Sikh Chaplaincy Service.
4.
Chapter Four of the PSO introduces the religion card for use at prison
Reception Departments. The card displays recognised universal symbols
representing the main world faiths to help ensure that those prisoners who do
not understand English are able to correctly identify their religion to reception
staff.
Performance Standard
5.
This PSO underpins the Performance Standard on Religion.
Output
6.
This PSO applies to prisoners held in both publicly managed and contracted out
prisons, and provides both mandatory instructions and guidance on religious
provision.
Implementation
7.
This PSO comes into effect immediately.
Mandatory Action
8.
This Order contains mandatory instructions and advice.
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Order Ref: 4550
9.
Introduction, Page 11
This Order must be held by Chaplaincy Teams and RRLOs, and should be
available to all staff. Chapter 4 must be also be made available to reception
staff.
Audit and Monitoring
10.
Monitoring and audit will primarily be by audit of the Religion Performance
Standard.
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Introduction, Page 12
Contact points
11.
Further information is available from:
Chaplaincy Headquarters
020 7 217 8960/8808
or
Prisoner Administration Group (Religion Section)
020 7 217 6298/6472
NOTE FOR ESTABLISHMENT LIAISON OFFICERS
ELOs must record the receipt of the Prison Service Order – 4550 - in their registers
as issue 158 as set out below. The PSO must be placed with those sets of orders
mandatorily required in Chapter 4 of PSO 0001…
The accompanying PSI must be removed and the attached chapters placed in the
relevant position of the RELIGION MANUAL
Issue Date
Order Title and / or
no.
no.
description
158
5/11/02 4550 Additional
chapters (1;4 &
annex 3 ) of the
Religion Manual
Date entered
in set
ELO signature
Ken Sutton
Director of Resettlement
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Introduction, Page 13
CHAPTER 1: GENERAL PRINCIPLES
Introduction
1.1
The Prison Service recognises and respects the right of prisoners to practise
their religion. This chapter sets out the requirements for prisoners to
participate in worship and other religious activities and to receive pastoral
care.
1.2
The statutory requirements governing the observance of religion are laid down
in Prison Rules 1999 and Prison (amendment) Rules 2000 and Prison
(Amendment) (2) Rules 2000, rules 13-19, and in the Young Offender Rules,
Consolidated 2000, rules 27-33.
Appointment of Chaplains and Ministers
1.3
Chaplains and Ministers of recognised religions must be available to
prisoners. Where a minister of a particular faith is not available to a prison,
advice must be sought from the Prison Service Chaplaincy HQ, the Religion
Section of Prisoner Administration Group, or from the Religious Consultative
Service for the particular faith, (see Annex to Chapter 3 for addresses)
1.4
Chaplains and Ministers must be appointed in line with current Prison Service
guidance. Security clearance must be in place before the work of a chaplain
or minister commences.
1.5
A consultation process must be in place with all faith ministers which enables
the Chaplaincy Team and Establishment to work together smoothly and share
resources. This is to enable the best use of resources and most effective
ministry to prisoners and the whole prison establishment. The consultation
process should normally be in the form of regular meetings of the whole
chaplaincy team. The relevant operational manager should receive minutes
or notes of the meetings, and be invited to attend from time to time, and
especially in the case of difficulty or disagreement among the team.
Religious Registration
1.6
On being received into a Prison Service establishment, prisoners must be
asked to state their religion and/or denomination, or to register as ‘Nil
Religion’. Prisoners’ religion must be recorded on LIDS and F2050. Prison
staff should ensure that this information is obtained accurately and
respectfully.
1.7
The Governor must ensure that the Chaplaincy Team is informed of all new
receptions as soon as possible by ready access to LIDS. Chaplains and
Ministers must have access to prisoner information held on LIDS.
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Introduction, Page 14
1.8
The Governor must make provision for a Chaplain or Minister to contact each
prisoner, including those registered as ‘Nil Religion’ as soon as possible after
the prisoner’s arrival in the establishment. The Chaplain or Minister making
this initial contact should check the accuracy of the recorded information
about the prisoner’s religious registration.
Good practice: Initial contact should be made when a Chaplain carrying out
generic duties is next in the prison.
1.9
If the prisoner is not seen after reception by a Chaplain or Minister of his/her
own faith, the appropriate Chaplain or Minister must be informed of the
prisoner’s arrival:

Within seven days if no specific request is made to see the minister
concerned

Within 24 hours if a written request is made to see the minister of the
prisoner’s own faith.
1.10
A full list of prisoners registered in each faith must be sent out to, or
communicated as agreed in writing with the individual minister, to the related
Chaplain or Minister weekly, or at intervals agreed between the individual
minister and the establishment.
1.11
A prisoner must not be subject to any form of discrimination or infringement of
human rights by declaring themself a member of any faith or religion, or as
belonging to none.
1.12
Written details of all religious provision must be available to new pisoners on
reception.
Change of Religious Registration
1.13
A prisoner should notify his/her change of religious registration to the
Governor in writing. The Chaplains or Ministers of both the religion originally
declared and the new religious affiliation must be informed within seven days
of such a change. The LIDS information system and the prisoner’s F2050
must be updated to reflect the change. The prisoner must be informed in
writing that the documentation has been amended. An agreed pro-forma
should be in use and personnel or departments who will update LIDS and the
F2050 identified in each establishment. A specimen pro-forma is attached at
Appendix One. See also paragraph 1.39.
Places of Worship
1.14
Chapels are used for all Christian denominations.
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Introduction, Page 15
1.15
An identified area should be set aside for worship and/or meditation by
members of other world religions. It is advisable that such areas are chosen
having regard to their size, nearness to suitable washing/ablution facilities,
convenience for observation or supervision by discipline staff without
disturbance of the worship or meditation, and their location away from undue
noise or disturbance. In setting up such a room, reference should be made to
the views of all Chaplains and Ministers who will use it. Advice on setting up
such a room (drawn up by the Advisory Group on Religion in Prisons) is
attached at Appendix Two.
1.16
Where such an identified area as specified in 1.15 is not available, and where
local agreement is reached between the chaplain, ministers and appropriate
religious authorities, the chapel may be used for worship by other world faiths
on a reviewable basis. The appropriate national faith advisors should always
be notified of such an intention and involved in discussions and in any
agreement reached. Written agreements on the removal and replacement or
covering of such artefacts within the chapel as may be deemed necessary by
any faith should be drawn up and signed by all parties involved.
1.17
Any use of designated places of worship for non-religious activities is at the
discretion of the Governor in consultation with Chaplains and Ministers who
use the area for religious observance. Places of worship should be kept clean
and tidy.
Corporate Worship
1.18
A prisoner must be treated as belonging to the religion entered on LIDS and
the F2050 and should have the right to practise this religion as detailed in
subsequent chapters of this Order, having regard to section 1.20.
1.19
Provision must be made to enable all prisoners who choose to do so to attend
the main religious observance of the week for the faith in which they are
registered. Weekly corporate worship or religious observance should be
available for a minimum of one hour.
1.20 All prisoners, excluding Rule 46, CSC and SSU and young prisoners
segregated under Rule 45 are free to attend corporate worship of their
declared religion. In exceptional individual cases authorised and recorded by
the Governor or Medical Officer, prisoners may be excluded for a period not
exceeding one month, and renewable thereafter. The following grounds may
be stated:

Exceptional and specific concerns for the prisoner’s mental or physical
health

The Governor judges that they have misbehaved at a time of worship
or meditation

The Governor judges that their presence would be likely to cause a
disturbance or a threat to security or control.
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Introduction, Page 16
The Governor must inform the appropriate Chaplain or Minister after each
decision. The decision will be noted in the prisoner’s F2052.
Good practice: There should be close liaison between the Governor and the
appropriate Chaplain or Minister in arriving at such decisions.
1.21. Where prisoners are located in special secure units and permission has been
granted from Headquarters for corporate worship to take place in the unit,
facilities must be provided for this.
1.22
Authorised worship, fasts and festivals must be observed, as detailed in the
subsequent chapters of this Order, or circulated by Chaplaincy HQ or Prisoner
Administration Group.
Pastoral Care
1.23
All prisoners, wherever they are located in the prison, must be offered
pastoral care. Pastoral Care must be available on a daily basis to prisoners
located in health care or segregation.
Prisoners should be offered help and counseling especially for family matters
and preparation for marriage.
1.24
Prisoners must have access to the minister of their declared faith by
application. The minister concerned must be notified of any such written
application within 24 hours of the Chaplaincy being notified of the application.
1.25 The appropriate Chaplain or Minister must be notified immediately of a
prisoner’s family bereavement, of seriously ill and/or suicidal prisoners and of
the death of a prisoner. (See also PSO 2710 - Follow Up to Deaths in
Custody.)
Chaplains and Ministers
1.26
Chaplains and Ministers must have opportunities for regular pastoral visiting.
Prisoners of another
denomination or faith, or registered ‘Nil religion’
may also make written application to see any Chaplain or Minister for the
purpose of exploring or deepening their own faith or spirituality.
1.27
Prisoners who have made an application to see a Chaplain or Minister must
be seen within 24 hours. Where a chaplain or minister who is part-time is
specified, that minister must be notified within 24 hours, and the notification
recorded in an agreed place.
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Introduction, Page 17
1.28
The Governor must ensure that an effective system is in place for notifying the
appropriate chaplain or Minister immediately of a prisoner’s family
bereavement and wherever possible, involving the Chaplaincy in relaying the
news and/or offering support and pastoral care to the prisoner.
1.29
The Governor must ensure that an effective system is in place for notifying the
appropriate chaplain or Minister immediately of a seriously ill or suicidal
prisoner.
1.30
The Governor must ensure that Contingency plans specify that the
appropriate Chaplain or Minister is called in at once whenever a prisoner is
near to death or has died, so that any ritual observances may be made at that
time.
1.31
A Chaplain or Minister may contact a prisoner’s relatives with the prisoner’s
consent, having regard for security issues and the relatives’ wishes in the
matter. In accordance with local procedures and having regard to issues of
security, special visits may be arranged.
Religious Education Classes
1.32
The Chaplaincy Activity programme must be published and classes and
courses specified in a Chaplaincy Business Plan agreed with the Governor.
In addition to the statutory services, provision should be made for religious
education and nurture pertinent to all faiths in groups or classes for those
prisoners who wish to attend.
1.33
The Governor should ensure that necessary staff and facilities be available for
such agreed classes specified in the agreed Business Plan.
Young Offenders
1.34 Within the general programme for young offenders, Chaplains and Ministers
should have the opportunity to lead groups on religious subjects and personal,
social and relationship issues.
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Introduction, Page 18
Juveniles
1.35. Chaplains and Ministers should have opportunities to contribute to the
religious education of Juveniles.
1.36
Prisoners should be given every facility to participate in Seminars, discussions
or meetings involving leadership from the outside community, and agreed by
the Governor, Chaplaincy Headquarters or the Religious Consultative
Services.
Pastoral Visits
1.37 Prisoners are entitled to special visits from their local clergy or religious
leader.
 One individual should be nominated, and security clearance obtained in
each case.
 Where there is uncertainty about the standing of any individual within their
own faith, advice should be sought from Chaplaincy HQ or Religious
Consultative Services.
 Visits should be supervised to take account of the need for privacy and
confidentiality.
 Such visits should be in accordance with local procedures and at intervals
deemed by all parties to be reasonable. In the event of disagreement, the
Governor, in consultation with Chaplaincy HQ if necessary, will decide
what is reasonable.
Religious Observance
1.38
The advice of Chaplains and Ministers, Prison Service Chaplaincy
Headquarters and Religious Consultative Services where necessary should
be sought in cases of dispute about religious observance.
1.39
When considering a change of religion, prisoners should be permitted to
attend acts of worship for religions other than that to which they are
registered, with the agreement of the appropriate Chaplains or Ministers, and
having regard to specified issues of security.
1.40
Prisoners must not be required to do any non-essential work on days
specified for their declared religion. Guidance about these days of special
observation for each religion will be notified annually by Chaplaincy
Headquarters or Prisoner Administration Group.
1.41
Prisoners must not be required to do such work as is unsuitable or offensive
to their registered religion.
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1.42
Introduction, Page 19
Any cases of alleged discrimination on grounds of a prisoner’s religion must
be recorded in the Chaplains Journal as having been reported to the
Governor for investigation. The Governor must record the decision made and
any action to be taken. The prisoner(s) must be informed of the decision.
Diet, Dress and Religious Artefacts
1.43
Prisoners must have a diet which accords with the requirements of their
religion as agreed between a relevant religious body and Prison Service
Headquarters. Information on Veganism is included in Appendix 3. (Prisoners
from some religious traditions or for reasons of personal choice may follow a
vegan way of life.)
1.44
Prisoners must be allowed to wear dress and headgear which accords with
the requirements of their religion as agreed between a relevant religious body
and Prison Service Headquarters. Reference must also be made to the
section of this Order regarding Security. If there is no agreement, the
Governor should ensure that, subject to there being no threat to security or
control, prisoners are not discriminated against unfairly.
1.45
Prisoners must be allowed in possession or access to such artefacts and texts
as are required by their religion. Details of these are set out in subsequent
annexes of this Order. A summary of the artifacts listed in the faith annexes is
attached at Appendix 4.
1.46
Prisoners may have additional religious artefacts or texts not detailed in this
Order if they are not deemed by the Governor, relevant Chaplain or Minister
to be a threat to security or good order.
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Introduction, Page 20
Visits by a Chaplain or Minister
1.47
Ministers and Chaplains must not visit a prisoner against the prisoner’s will, or
subject the prisoner to unwanted or unsolicited persuasion to change religious
affiliation. Ministers and Chaplains should adhere to guidance set out in
training and appointment notes.
1.48 Where individuals are alleged to have made unsolicited visits, or attempted to
persuade a prisoner to change their religious registration, such complaints are
investigated in line with the PSO on Investigations and may lead to
disciplinary action.
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Introduction, Page 21
Appendix One
HMP/YOI……………………………………………………………………………...
NOTIFICATION OF CHANGE TO RELIGIOUS REGISTRATION
We are required to keep records of all requests to change religious registration.
Please fill in Section One and return it to the Chaplaincy. A copy of the form will be
returned to you when the change of registration is completed.
Section One – about you
NAME ……………………………………….. PRISON NUMBER ………………….
UNIT/WING……………………………DAYTIME LOCATION …………………….
CURRENT RELIGIOUS REGISTRATION ………………………………………….
INTENDED RELIGIOUS REGISTRATION ………………………………………….
ANYTHING ELSE YOU WANT TO ADD: (Please continue on separate sheet if you
wish)
Signed ………………………………………… Date…………………………
Section Two
Please return to Chaplaincy for amendment of Records/LIDS
Date
Signed
Print Name:
LIDS Amended:
2050 Amended:
Copy placed on 2050:
Copy placed on Chaplaincy File:
Copy (both sides of form) given
to prisoner:
Copy given to Catering Dept (if
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Introduction, Page 22
relevant):
Copy to chaplain/minister of
applicants
present
religion/denomination:
Copy to chaplain/minister of
religion/denomination to which
the applicant has changed:
Please
See Over 
HMP/YOI………………………………………………………………………………
CHANGING YOUR RELIGIOUS REGISTRATION
1. You have the right to religious freedom and, where possible, to practise your
religion with others who understand and respect it.
2. Changing religion is a major decision. It may affect you, your family, and other
relationships inside and outside. The prison therefore has a duty to ensure that
no-one changes their religious registration under pressure.
3. It is important to respect the views of the chaplain/minister whose faith group you
wish to join. Most ministers would expect you to know something about their
religion before you became a member. Some religions require you to take
instruction and/or take part in an initiation ceremony before you become a
member. Change of registration in itself does not make you a member of a
particular faith group/church. You may receive a visit from the chaplain/minister
of the religion in question to discuss your interest.
4. If you wish to attend services/classes before you have applied to change
registration, please let us know on a normal application form. Attendance will be
at the discretion of the minister concerned.
Please See
Over 
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Introduction, Page 23
Appendix Two
GUIDELINES ON THE PROVISION OF MULTI-FAITH ROOMS
The Prison Service Standard on Religion requires places of worship to be provided
for all faiths. Increasingly Chaplaincy teams have sought advice about the provision
of multi-faith rooms. The Advisory Group on Religion in Prisons (chaired by the
Director of Resettlement and comprising representatives of the main faiths and the
Chaplaincy) has drawn up some pointers to getting it right. The key to this is to
ensure early and full consultation with all the religious ministers who will be using the
room.
General

There should be a determination from the outset that the multi-faith room
should be worthy of its purpose as a sacred space.
Consultation

A meeting should be called of all those chaplains of various religions who are
likely to use this room. They should be properly consulted about their
requirements.
Location

Care should be taken about the location of the multi-faith room, eg it should
be in an area of the prison that is quiet (this may not be a requirement for
everyone but for some silent meditation is important). A room located on a
busy corridor, next to the canteen, or beneath the room where the band
practises is not a good idea. It needs also to be accessible.

Security should be consulted about the room in advance as there may be
security issues to take into account.
Requirements

The size of the room should be adequate for the population requirements.

As well as being heated in winter, it should also be capable of being well
ventilated.
Care of room

The multi faith room should be managed by a nominated member of the
Chaplaincy team.
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It should be cared for and cleaned by a prison orderly.
Facilities

It should be carpeted. A decent carpet is necessary, as in the practice of
several of the World Faiths it is usual to sit on the floor. This should be kept
clean for that purpose. A temporary floor covering (eg a dustsheet) may be
provided which is used for prayers and on which shoes should not be worn.

Facilities to be made available should include a place or rack for shoes (part
of the room may be designated as an area where shoes may be worn),
cupboards for storage of artefacts and books (these to be discreet or outside
the room).

As the room is used by a range of faiths, religious symbols should be
appropriately stored away when not in use.

The aim is to create an uncluttered, tidy and tasteful ambience.
Remember:

It is multi-faith. This means that a variety of faiths, of differing beliefs
and practices and traditions will share the use of it and must be able to
feel comfortable in doing so.
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Chapter 1 – Appendix 3
[Appendix 3 added 23/07/07 in accordance with PSI 28/2007]
PRACTICE OF VEGANISM IN PRISON
Basic Beliefs
1.1
Veganism is not a religion but a philosophy whereby the use of an animal for food,
clothing or any other purpose is regarded as wholly unacceptable.
1.2
The majority of Vegans reject entirely, anything which has its origins in the exploitation,
suffering or death of any creature. An individual may lead a Vegan lifestyle for one
particular reason or for a combination of reasons, and this may result in some Vegans
being stricter than others in what they deem as acceptable and unacceptable. Vegan
beliefs are followed by individuals within various faiths, to varying degrees, and by
individuals of no faith.
1.3
Most Vegans will not involve themselves directly, or indirectly, in anything whereby
their lifestyle and beliefs are compromised or violated, either for themselves or for
others. Throughout their lives, Vegans will seek to sever all links with, and
dependencies upon, the use or abuse of animals.
Diet
2.1
A Vegan diet is based on fruits, vegetables, nuts, seeds, beans, pulses and cereals.
The diet omits all animal products including meat, poultry, fish, sea creatures,
invertebrates, eggs, animal milks, honey and royal jelly. Vegans should not be
required to handle such foodstuffs. Food/drink containing or made with any of the
above or their derivatives should not be served. The Vegan Society can provide
helpful information on a range of issues including how nutrients are obtained from a
Vegan diet.
2.2
Human nutrient requirements, with the exception of B12 can be met by a diet
composed entirely of plant foods, but to do so it must be carefully planned using a
wide selection of foods. Fortified Yeast extract is a good source of some of the Bvitamins, including vitamin B12 as is fortified Soya milk.
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Purchase of supplements and remedies
3.1
Herbal remedies, dietary, or food supplements of a vegetable or synthetic origin such
as Iodine (Kelp tablets) may be requested through the prison shop.
Dress
4.1 Clothing and footwear must be from non-animal (eg plant or synthetic) sources. The
wearing of all animal fibres, skins and materials including wool, silk, leather and suede
will not be accepted by Vegan prisoners.
Toiletries
5.1
Toiletries containing any animal derived ingredients and toiletries where either the
product or its ingredients have been tested on animals are totally unacceptable and
are not permitted. Therefore, whenever toiletries suitable for Vegans are required,
establishments should make arrangements for such items to be stocked in the prison
canteen or ordered in as necessary.
5.2
Vegans should not be expected to use inappropriate toiletries.
5.3
Vegans should not be asked to handle or use substances that have involved animal
testing on the product or its ingredients.
Work
6.1
Most Vegan prisoners will not wish to be involved in any way in the care of animals
on prison farms. Vegans usually choose not to engage in any sport, hobby, or trade
that directly or indirectly, causes stress, distress, suffering, or death to any creature.
6.2
Vegans should not be expected to work in butchery or handle anything of animal
origin or content.
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Further Reading
‘Why Vegan?’ by Kathy Clements: published by GMP.
‘The Vegan Health Plan’ by Amanda Sweet: published by Arlington Books.
‘Compassion - The Ultimate Ethic (An Exploration of Veganism)’ by Victoria Moran: published
by The American Vegan Society.
Being Vegan by Joanne Stepaniak Published by Lowell House, a division of
NTC/Contemporary Publishing Group Inc., USA
Plant Based Nutrition and Health by Stephen Walsh PhD published by The Vegan Society
Resources – Agencies - Veganism
For further information about Veganism, establishments may wish to contact:
The Vegan Society
21, Hylton Street
Hockley
Birmingham
B18 6HJ
Tel: 0845 458 8244
Vegan Prisoner Support Group
PO Box 194
Enfield
Middlesex
EN1 4YL
Tel/Fax: 020 8 363 5729
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Chapter One – Appendix 4
SUMMARY OF RELIGIOUS ARTEFACTS ALLOWED IN POSSESSION
(EXEMPT FROM VOLUMETRIC CONTROL)
Paragraph 1.45 of Chapter One of PSO 4550 (Religion), states that: Prisoners must be
allowed in possession or access to such artefacts and texts as are required by their religion.
Details of the specific items are set out in the individual faith annexes to Chapter One and
are summarised below:
BUDDHISM

Buddha Image (available from Angulimala)

Incense and holder

Prayer Beads

Books and Literature

Meditation stool
CHRISTIANITY

Holy Bible

Rosary Beads

Ornamental cross or crucifix

Holy pictures

Small icon (statue of Jesus or Mary)

Prayer books/devotional reading
THE CHURCH OF JESUS CHRIST OF LATTER DAY SAINTS (MORMONS)
Members do not need any religious artefacts to practice the religion except the four standard
works of scripture for study,

The Bible (King James Version is preferred)

The Book of Mormon

The Doctrine and Covenants

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HINDUISM

Mara - Prayer beads - (comprising of 132 small beads)

Murti - a statue, from 2 inches in height, made of either metal, wood, glass,
stone or marble or alternatively an image or photograph, of the God Krishna
or other Gods.

Incense sticks and holder – incense is normally burned during prayer

Small bell – used when beginning and ending prayer rituals

Gita – Holy Book

The Qu’ran and other religious books

Clear plastic pouch for storage of Qu’ran

Prayer mat

Small piece of clay from Karbala (Iraq) for head rest, used during prayer, for
ISLAM
Shi’a Muslims only

Prayer beads - Tasbee

Skull cap or turban

Scarf and loose clothing to wear during and after prayers – for female Muslim
prisoners

Miswak/ Salvak stick (small toothbrush size twig for dental and religious
benefits)

Plastic jug - for personal hygiene

Alarm clock – to be used to awaken for prayer before dawn and Ramadhan

Pendant, which has, extracts from the Qu’ran or name of Allah (God)

Musk or Itar – non alcohol perfume in small plastic bottle
JUDAISM

Torah and copies of the prayer Books (Siddur)

Prayer cap (yarmulkah or kippah)

Prayer Shawl (talith)

Tephillin (Phylacteries): two strap-on leather boxes enclosing parchment
sections of the scriptures, which are worn by male orthodox Jews on the
forehead and left arm.

Tzitzit (four cornered garment with fringes attached)
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PAGANISM

Incense and holder (Lavender and Frankincense are most commonly used)

A religious piece of jewellery (e.g. pentagram necklace or ring)

Hoodless Robe (only to be used during private or corporate worship)

Flexible twig for wand

Rune stones (wood, stone or clay tablets with the symbols of the NorseGerman alphabet) and bag or box to carry them

Chalice (cup)

An altar (ie desk, small table, box or similar) - can be set up, space and local
discretion permitting.

Tarot Cards (risk assessment required before being allowed in possession –
details set out in paragraph para 8.3 of Annex H to chapter 1 of PSO 4550,
and reproduced below).
Extract from Annex H to chapter One of PSO 4550
“8.3
Some Pagans use Tarot Cards for meditation and guidance. This may be
allowed under the supervision of the Pagan Chaplain. If a prisoner requests to be
allowed to retain a part or full pack in possession, this may be allowed, but only
following a local risk assessment to determine whether there is any reason to
preclude cards being kept in possession. The cards are for personal use only and
may be withdrawn if used inappropriately (e.g. telling fortunes).”
SIKHISM

Gutka/Nitnem – prayer book

Turban - Worn by initiated Sikhs

Khanga - (comb) to keep hair neat and clean

Kara - Steel bracelet – only a very thin version may be worn in prisons; this is
usually obtainable through the local Sikh community

Kacchera - shorts/underpants

Kirpan - small sword, prisoners are allowed to have the representation of a
kirpan inlaid in metal on the comb.
GENERAL INFORMATION
Additional Items
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Prisoners may have additional religious artefacts or texts not detailed in PSO 4550, if
they are not deemed by the Governor and relevant Chaplain to be a threat to security
or good order. (para 1.46 of chapter one of PSO 4550).
Restrictions
Governors have the discretion not to allow an artefact in possession if it constitutes a
risk to health, safety, good order and discipline. If an artefact is withdrawn or withheld
from a prisoner an explanation should be provided to the prisoner concerned, in
writing if the prisoner requests and recorded on the prisoners F2050.
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Annex A (i)
Part 1:
PRACTICE OF BUDDHISM IN PRISONS
Appointment of Buddhist Chaplains
1.1
Prison Service Buddhist Chaplains come from, and are supported by, an
organisation called Angulimala, the Buddhist Prison Chaplaincy Organisation
(Angulimala is the name of a notorious murderer who became an Enlightened
disciple of the Buddha). The Buddhist Prison Chaplaincy Organisation is
under the direction of Venerable Khemadhammo Mahathera, the Spiritual
Director. It aims to recruit and advise Buddhist chaplains to be available as
needed to all establishments.
1.2
The provision of Buddhist chaplains is arranged through:
Angulimala
The Forest Hermitage,
Lower Fulbrook,
Warwick CV35 8AS
Tel & fax: 01926 624385
Email:
prakhem@foresthermitage.org.uk
Website:
www.angulimala.org.uk
1.3
The Buddhist Faith Adviser to HM Prison Service is the Venerable Ajahn
Khemadhammo Mahathera, the Spiritual Director of Angulimala.
1.4
The majority of those involved in the Buddhist Chaplaincy are lay and
approved by their own teachers and the Venerable Khemadhammo
Mahathera. Monks have the title Venerable or Reverend and are called
Bhikkhus in the Theravada or Bhikshus in the Mahayana and are usually
known by their ordination name. Bhikkhus of more than ten years standing
are Theras or Elders, and after twenty years, Mahatheras or Great Elders.
Those of a Thai background with usually ten years standing or more may be
called Ajahn, which means Teacher. If they are of Burmese background and
of twenty years or more they may be called Sayadaw, which again means
Teacher. Bhikkhus are celibate and governed by a very strict rule. Any form
of physical contact with women is prohibited. Zen monks have the title
Reverend and senior monks of some spiritual advancement may be called
Roshi, which means Teacher.
Corporate worship
2.1
Traditionally this occurs roughly weekly on the lunar observance days and on
festival days, otherwise at weekends or when group meetings can be
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arranged.
2.2
2.3
This should take place in a suitable room that is clean and quiet. Ideally the
group should meet on a weekly basis, whether the Buddhist Chaplain is able
to attend or not. The group worship will be much the same as in Private
Practice, but if a monk or some other teacher is leading the proceedings there
will be some guidance and a sermon or talk.
All-day retreats led by the Buddhist Chaplain have been held in some
establishments with success. Further information can be obtained from the
Buddhist Chaplain or Angulimala.
Private worship
3.1
This is a very personal and individual affair. It may include the recitation of
devotional and meditative texts followed by meditation. Ideally it will take
place before a shrine upon which there will be an image of the Buddha.
Respect being highly valued by Buddhists, there will be some bowing or
prostrating. This may take place once or twice a day or as and when the
individual wishes.
3.2
Private practice is possible for individuals in cells/rooms within the normal
establishment routine. Buddha images, rosaries and meditation stools are
permitted for such personal use and retention. Incense has been an integral
part of Buddhist devotions from the earliest times and is permitted to Buddhist
prisoners.
3.3
For details on use of incense for private practice, see PSO 4550 chapter 2,
paragraphs 2.26 – 2.30).
Festival days
4.1
There are numerous festivals recognised and observed within the various
Buddhist schools and cultures. However, by agreement with the Prison
Service and Angulimala, three principal festivals (listed below) of common
significance to all schools are permitted to Buddhist prisoners when they
should be excused from work and allowed to meet together. Staff should be
sensitive to the fact that prisoners may wish to observe other festivals
privately.

Vesakha Puja - Buddha Day, also known as Wesak or Buddha
Day normally takes place in May. This day commemorates the
Birth, Enlightenment and Passing of the Buddha.

Asalha Puja - also known as Dhamma Day. This day
commemorates the Buddha's First Sermon. It normally takes
place in July. The three-month Rains Retreat for the Sangha
commences the following day.
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Pavarana Day - also known as Sangha Day. The last day of the
Rains Retreat and the occasion when bhikkhus invite the
Sangha to inform them of their faults. It usually takes place in
October. The Kathina offering to the Sangha and attendant
celebrations (of immense importance) follow during the next
month.
4.2
Details of these and all other religious festivals are published annually in a
PSI.
4.3
Where possible the Buddhist chaplain will attend and lead the celebrations,
otherwise facilities should be available for prisoners to come together and
observe it in some suitable way by themselves.
Diet
5.1
Many Buddhist prisoners will require a full vegetarian diet i.e. no fish. Some
may request a vegan diet and this must be allowed. Fasting is sometimes
practised, and especially on the Observance Days devotees will observe the
Eight Precepts, one of which prohibits any food between noon and the
following dawn.
Dress
6.1
Normally there are no special requirements. If Zen followers are in
possession of a kesa (a symbolic rectangular robe, the colour of which is
determined by the status of the wearer), this should only be worn during
periods of religious practice.
Work
7.1
Buddhist prisoners must not be involved in any work concerned with the
slaughter of animals (see PSO 4550 chapter 1, para 1.41).
Artefacts and books
8.1
The greatest of care should be taken when handling Buddhist artefacts;
Buddha Images should be handled with respect and care; Buddhists would
find it extremely offensive for a Buddha Image to be picked up and grasped by
the head.
8.2
Buddhist prisoners may wish to have in possession some or all of the following items
(see PSO 4550 chapter 1 para 1.45).


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

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Prayer Beads
books and literature
meditation stool
Sacred writings
8.3
The scriptures of Buddhism are vast. The main set of 'Three Baskets', the
Tripitaka, for example, has been estimated to be many times longer than the
Bible. Then there are numerous commentaries and, particularly in the case of
the Mahayana, more recently composed texts which are accepted as 'the
Word of the Buddha'. Although originally preserved as an oral tradition (there
are still a very few monks who can recite the entire Tripitaka from memory)
these scriptures have in the course of time been committed to writing and
translated into numerous languages. Practically everything is now available in
English. Certain texts are well known and widely read or recited. A collection
of verses attributed to the Buddha, The Dhammapada, is very popular.
Otherwise most people will rely on anthologies of important and favourite
texts.
8.4
Copies of 'Buddhist Readings' for the use of Buddhist prisoners are available
via the Standard Book List.
8.5
Angulimala provides free Buddha Images approved by Security Group and
free literature, including books in the Chinese, Thai and Vietnamese
languages.
Marriage (see also CI 35/88)
9.1
Registry Office wedding possibly followed by a Blessing. Customs vary, so
please consult the Buddhist chaplain.
Death
10.1. A dying prisoner may ask for a monk to attend him and prepare him for death.
Funeral customs vary, so please consult the Buddhist chaplain or the
Buddhist Prison Chaplaincy Organisation.
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ABOUT BUDDHISM
ORIGINS & TEACHINGS
1.
This first section cannot be headed 'Theology' as elsewhere in this manual
because unlike other religions Buddhism does not recognise a Creator-God
and neither does the concept of God play any part in the practice of
Buddhism. The Buddha is not a God or any manifestation of God, nor a
prophet of God. The Buddha is the One Who Knows or The Enlightened One.
2.
Conventionally, Buddhism dates from the Enlightenment, in the Sixth Century
BC of Siddhattha Gotama, by birth a Prince of the Sakyas, in northern India.
However, the truths which Buddhism points to and the principles it upholds
are said to be true and valid for all times and ages. Gotama the Buddha, the
'historical' Buddha, is said to be the latest in a long line of extraordinary beings
who after careful preparation have found and realised the Truth for
themselves, by themselves, unaided and without the benefit of earlier
Buddhas or their influence.
THE BUDDHA
3.
Gotama was probably born in or about 563 BC, although the calendars of
several Buddhist countries which number the years from the Passing of the
Buddha prefer the earlier traditional date of 623 BC. His father was the ruler
of a small kingdom that sprawled across what are now the borderlands of
India and Nepal. He was brought up in some splendour and trained as a
warrior, although even in childhood there were indications of the religious life
that was to follow. He married when he was sixteen. Then, when he was
twenty-nine, the realities of old-age, sickness and death became so vividly
impressed upon his mind that he was unable any longer to interest himself in
the pursuit of worldly things, things that like himself must inevitably age, spoil
and break up. Following the inspiration of a wandering monk he'd seen, he
decided to go forth into the forest wildernesses in search of that which is 'notborn, not-become, not-made and not-compounded.' For six years, far from his
wealth and home, he wandered without success. Grave asceticism brought
him fame and respect, and five close disciples. Wasted and almost at the
point of death he decided to abandon that extreme and try another way.
Disappointed, the disciples left. Sitting all alone, his body refreshed and
strengthened, he began to work at concentrating his mind focussing on the
breath. Then carefully watching himself, he was able to wake up to the true
nature of himself and all things and so purge his mind of all Greed, Hatred and
Delusion. Then he was The Buddha. Thereafter, until he passed away at the
age of eighty, out of great compassion for all beings, he continued to teach
the truths and principles, the teachings and practices that form the core of this
Way of Liberation now known to the world as Buddhism.
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THE TEACHINGS - THE DHAMMA or DHARMA
4.
The Teachings of the Buddha, also called the Dhamma or Dharma, focus on
the Middle Way, the Four Noble Truths and the Noble Eightfold Path.
Essentially, the Middle Way means the avoidance of genuine extremes. The
Four Noble Truths are: Suffering - that our ordinary life and all conditioned
things are unsatisfactory, problematical and experienced in terms of suffering
and discontent; the Origin of Suffering - the desire or craving, rooted in
ignorance and intrinsic to all unenlightened beings, which arises within and
colours adaptation to each and every experience; the Stopping of Suffering;
and the Way to Stop Suffering - the Noble Eightfold Path. This Noble
Eightfold Path is often symbolised by a wheel, rather like a ship's wheel of
eight spokes. This shows the eight steps as mutually supportive and
beginning and ending with Understanding.
5.
The eight steps are:








6.
Right Understanding - including understanding of the Four Noble
Truths, Cause and Effect, and the Three Characteristics of
Impermanence, Unsatisfactoriness and Not-Self or Insubstantiality;
Right Thought - thoughts free from lust, thoughts of good-will and
thoughts of compassion;
Right Speech - which abstains from Lying, Tale-bearing, Harsh
Language and Idle Chatter;
Right Action - abstinence from Killing, Stealing and Sexual Misconduct;
Right Livelihood - avoidance of jobs involving killing, deceit, treachery,
exploitation and dealing in meat, liquor, drugs, human beings (e.g.
slavery and prostitution), and poison.
Right Effort - to avoid or overcome unwholesome mental states, and
develop and maintain wholesome mental states.
Right Mindfulness - being mindful of one's body, feelings, mental
texture and the experience of certain Teachings.
Right Concentration - the mind perfectly poised, stable and focussed
constantly on the Four Foundations of Mindfulness (as above).
The Path is also expressed in terms of Morality (Right Speech, Right Action
and Right Livelihood), Meditation (Right Effort, Right Mindfulness and Right
Concentration), and Wisdom (Right Understanding and Right Thinking). This
could be termed the Path in practice.
THE SANGHA
7. Soon after his Enlightenment and at the very beginning of his ministry, the
Buddha established the Sangha, which literally means 'the community',
although in this case 'spiritual community' might be better. At first, the
Sangha was composed of men who had been ordained as bhikkhus (monks
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who depend on alms) by the Buddha himself and who were themselves
Enlightened or partially so, having attained to one of the irrevocable stages on
the way to Final Liberation. Thus, the Noble Sangha and the Bhikkhu Sangha
overlapped each other, although this was not to be the case for long. A few
years’ later women were ordained as bhikkhunis and the Bhikkhuni Sangha
was established. Later still and in more recent times other orders and forms of
ordination have been developed and particularly in the modern West the use
of the term 'Sangha' has gradually been extended to the laity as well.
THE BUDDHIST
8.
A Buddhist is one who goes for Refuge to the Buddha, the Dhamma and the
Sangha (also known as the Three Jewels or the Triple Gem) and who lives by
a minimum of Five training Precepts - to abstain from Killing, to abstain from
Taking that which is Not Given, to abstain from Sexual Misconduct, to abstain
from Wrong Speech, and to abstain from Alcohol and Drugs which impair
Mindfulness. The precepts for various ordained persons are extensions of
these five, being stricter and more complex, the basic rule of a bhikkhu, for
example, is some two hundred and twenty-seven precepts long.
9.
No one knows how many Buddhists there are in the UK or in the world. This is
partly because there is no requirement for Buddhists to gather or to advertise
their presence. This means that many practise quietly on their own and even
under a regime unsympathetic to it Buddhism still can manage to go
underground and survive.
10.
Broadly, Theravada Buddhism flourishes throughout South East Asia and Sri Lanka;
the Mahayana is strong amongst Chinese communities and in Japan, Korea and
Taiwan; the Vajrayana is found mostly in Tibet and amongst Tibetan communities;
and all three are on the increase in Western countries. In India, the country of its
birth, Buddhism practically died out although communities survived in Bengal and
what is now Bangladesh.
11.
In Britain, there are established substantial communities of Sri Lankans,
Burmese and Thais, most of whom will be at least nominally Buddhist as well as
Vietnamese, Koreans, Tibetans and a number of Indian Buddhists. There are
also large numbers of Chinese many of whom will have Buddhist affiliations. In
addition, of course a growing number of those who were born here and whose
roots are here are embracing Buddhism.
SCHOOLS OF BUDDHISM
12.
Buddhists may be aspiring to attain Enlightenment as soon as possible and
become an Arahant, or, embarking on a much longer and more difficult career
of many lifetimes, their goal may be to become a Buddha, either a Private
Buddha of limited teaching ability or a Supreme Buddha capable of leading
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others to liberation and of immeasurable effect on humankind. The first of
these two principal ideals is called that of the Savaka or 'hearer' and the
second that of the Bodhisatta or Bodhisattva which means a 'wisdom-being'.
In the course of time the Bodhisattva Ideal was developed to mean a person
who out of compassion postpones their own Enlightenment to remain in the
world and serve others. Broadly speaking, the Savaka Ideal characterises the
Theravada School and the Bodhisattva Ideal the Mahayana School. A third
principal school is the Vajrayana which adds esoteric Tantric practices to the
Mahayana. Both the Mahayana and Vajrayana appear to be more ritualistic
and artistically inspired than the Theravada. Within these main schools there
are further sub-divisions and between all of them, the sub-divisions and the
main schools, there is a certain amount of overlap and cross-fertilisation, as
well as other 'local' influences. The more obvious home countries are:
Burma, Sri Lanka and Thailand for the Theravada; China, Japan, Korea and
Tibet for the Mahayana; and Tibet for the Vajrayana.
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BUDDHISM IN BRITAIN
13.
Buddhism first began to make its appearance in Britain around the turn of the
century, although it had come to the notice of many British people through
trade and the expansion of Empire. Translations of the scriptures into English
began in the late nineteenth century. In the early days it was mostly the
Theravada but by modern times we find all the main schools and many of their
sub-divisions represented here in Britain.
Government statistics have
repeatedly reported Buddhism to be the fastest growing religion in the United
Kingdom and unlike other recent 'imports' this spread is amongst the
indigenous population.
The immigrant Buddhist community remains
comparatively small. Of particular note in the Buddhist world of Britain today
is the Theravada generally and especially the Forest Tradition of Thailand,
various Zen and Tibetan groups from the Mahayana and Vajrayana, and the
more recently formed Friends of the Western Buddhist Order. There is also
the Nichiren Shoshu which is very powerful in Japan and popular here,
although as it appear to offer the fulfilment of craving rather than extinguish it
and remains somewhat exclusive it tends to be looked upon with some
reservation by mainstream Buddhism.
PRACTICES IN THE COMMUNITY
HOLY DAYS
THERAVADA
14.
Observance Days are on New and Full Moon Days with a lesser observance
on the eighth day Half-Moons. All festivals are on Full Moon Days and are
named after the ancient lunar months in which they fall. By the Western solar
calendar these dates will vary from year to year.
Magha Puja - Commemorates the Buddha's recitation of the Ovada
Patimokkha - a basic code for the Sangha - which includes the
summary of his teaching as 'to avoid all evil, cultivate the good and
purify the mind'. Usually late February. Sometimes called Sangha
Day.
Vesakha Puja
Also known as Wesak or Buddha Day.
Commemorates the Birth, Enlightenment and Passing of the Buddha.
Usually May.
Asalha Puja - Also known as Dhamma Day. Commemorates the
Buddha's First Sermon. Usually July. The three-month Rains Retreat
for the Sangha commences the following day.
Pavarana Day - Also known as Sangha Day. The last day of the
Rains Retreat and the occasion when bhikkhus invite the Sangha to
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inform them of their faults. Usually October. The Kathina offering to
the Sangha and attendant celebrations (of immense importance) follow
during the next month.
MAHAYANA
15.
Tibetan dates are also governed by the lunar calendar. Every New Moon is
Shakyamuni Buddha Day. Every Full Moon the Amitabha Buddha and the
Buddha's Enlightenment and Parinirvana (Passing) are celebrated. The Guru
Rinpoche's day is usually ten days after the New Moon. Dakini Day is usually
the twenty-fifth day after the New Moon.
16.
Chinese and Japanese Buddhists celebrate the Bodhisattva of Compassion,
Kuan Yin or Kannon, on the 19th of the 2nd, 6th and 9th moons.
17.
The Zen calendar which is fixed and does not depend on the lunar calendar
includes the following special dates: 15th February - The Buddha's
Parinirvana (Passing). 8th April - The Buddha's Birthday 3rd October Bodhidharma's Day (the First Patriarch in China) 8th December - The
Buddha's Enlightenment.
NB:
These are the more important and better known, but it is not a complete list,
there are others.
PRACTICE
Private Practice
18.
This is a very personal and individual affair. It may include the recitation of
devotional and meditative texts followed by meditation and ideally will take
place before a shrine upon which there will be an image of the Buddha,
lighted candles, incense and flowers. Respect being highly valued by
Buddhists, there will be some bowing or prostrating. This may take place
once or twice a day or as and when the individual wishes.
Corporate or Group Practice
19.
Traditionally this occurs roughly weekly on the lunar observance days and on
festival days, otherwise at weekends or when group meetings can be
arranged. It will be much the same as in Private Practice, but if a monk or
some other teacher is leading the proceedings there will be some guidance
and a sermon or talk.
NB:
In a Shrine Room or Temple, and in front of any shrine, shoes and headgear
should be removed. Feet should not be pointed at the Shrine, or at any
person, especially one of note, like the monk or teacher.
DIET
20.
There is no prescribed diet as such, but some schools and some groups
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within other schools insist on a vegetarian diet. The inclination towards
vegetarianism is the result of the precept to refrain from killing and the
Buddha's insistence on the practice of harmlessness and his frequent call to
treat all beings with loving-kindness. Some will reason that if it's dead
already, eating it doesn't matter, but others will point to the demand and the
consequent harm and loss of life that that meat eating creates. Generally the
Buddhist attitude is not to insist, but to encourage and then to support a
gradual extension and refining of Buddhist precepts in accordance with what
is sensible and practical. Fasting is sometimes practised and especially on the
Observance Days devotees will observe the Eight Precepts, one of which
prohibits any food after noon and before the following dawn.
DRESS
21.
In the Theravada, bhikkhus wear the distinctive robe of brownish yellow, nuns
wear brown and postulants of both sexes wear white. Tibetan monks wear a
maroon robe. Zen monks wear a black or brownish robe with a kesa, a
symbolic rectangular robe, the colour of which is determined by the status of
the wearer, suspended about the neck by a band of cloth. Certain Zen laydevotees and lay-ministers also wear over their normal attire a simple kesa
which lacks the symbolic robe. Dharmacharis and Dharmacharinis of the
Western Buddhist Order, often referred to within the Friends of the Western
Buddhist Order as 'Order Members', wear an embroidered white kesa. On
Observance Days and Festival Days many of the lay-folk will endeavour to
wear white, otherwise there is no special dress for the laity.
MINISTRY
22.
Most ordained Buddhists have a leadership role thrust upon them and are
highly respected within their communities, but 'ministry' is really neither the
purpose nor function of Buddhist orders. Thus, for example, not all bhikkhus
are teachers and not all teachers are bhikkhus and so sanctioned by senior
members of the Sangha there are a number of lay teachers. 'Ministry' tends
to fall to those who emerge as capable of leading, advising and teaching
whether ordained or lay. A Lama is a teacher in the Tibetan tradition and
need not necessarily be ordained. The Western Buddhist Order, formed in the
mid sixties, draws its inspiration from all three principal Buddhist schools.
Some of its members live in single-sex communities, while others live
independently, sometimes with their families. It is based in Britain and
particularly strong here, but has branches all over the world. Male Order
Members are known as Dharmacharis and female, Dhamacharinis, followed
by their ordination name by which they should be called.
ASPECTS OF SOCIAL FUNCTIONING
23.
A proper Buddhist society is founded on Harmlessness and Concord. The
Five Precepts obviously play an important part here. Furthermore, the Buddha
stressed the importance of doing one's duty to others, in other words: parents
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have a duty to children and children a duty to parents; employers have a duty
to employees and employees a duty to employers; and so forth. The
emphasis is on one's own duty to others rather than an expectation of what
one is due by right. Giving is an essential element in a Buddhist society and
no celebration is complete without it.
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FUNERALS AND MARRIAGE
Funerals
24.
These vary with the school of Buddhism and country of origin, but generally
focus on a reflection on the transitoriness of life and, in case the departed has
any awareness of what is going on, a reassurance that what has been left
behind will be cared for, together with good wishes for the future. Disposal of
the body may be by either burial or cremation, or by exposing it for the
vultures and other creatures to consume. The corpse or its skeleton is
sometimes donated to a monastery for meditative purposes.
Marriage
25.
Marriage in Buddhism is a civil contract, a social convention and has nothing
essentially to do with Buddhism, although the Buddha did stress that once
entered into that contract should be faithfully honoured. Again customs will
vary with the school and country of origin, but in the Theravada, for example,
after the civil ceremony there will be a Blessing when the newly-weds will
present offerings to the Sangha and after the chanting of traditional stanzas of
blessing, the Senior Monk will deliver a short homily exhorting the happy
couple to honour and cherish one another etc.
FURTHER READING

WHAT THE BUDDHA TAUGHT by Walpola Rahula

BUDDHISTS IN BRITAIN TODAY by Denise Cush

THE BUDDHA'S ANCIENT PATH by Piyadassi Thera
(Available from Angulimala)

THE HEART OF BUDDHIST MEDITATION by Nyanaponika Thera

LAY BUDDHIST PRACTICE by Bhikkhu Khantipalo - BPS

BUDDHISM: ITS ESSENCE AND DEVELOPMENT by Edward Conze
(Bruno Cassirer, Oxford)

THE BUDDHIST HANDBOOK by John Snelling

THE BUDDHIST PATH TO DELIVERANCE compiled by Ven.
Nyanatiloka Thera
(Available from Angulimala)

THE LIFE OF THE BUDDHA by Rev Siridhamma
(Available from Angulimala)
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
Introduction, Page 45
An excellent source for Buddhist books is:
WISDOM BOOKS, 25 Stanley Road, Ilford, Essex IGI 1RW.
Tel: 0208 553 5020
Annex B (i)
PART 1:
PRACTICE OF CHRISTIANITY IN PRISON
Ministry
1.1
Eligibility for appointment as a Christian Chaplain requires the endorsement of
the relevant denomination, through Chaplaincy HQ.
Corporate Worship
2.1
The main worship day for most Christians is Sunday.
2.2
Worship usually consists of prayers, hymns, readings from scripture,
preaching and teaching. It is the means by which discipleship is renewed and
faith sustained.
2.3
Worship will often include the celebration of a service which Jesus himself
instituted and is known as the Eucharist, Mass or Holy Communion.
Private Worship
3.1
Individuals are normally able to perform their private worship in their cells/rooms
within the normal establishment routine. No special arrangements apply.
Religious Festivals and Holy Days
4.1
In addition to Sunday worship, Holy Days are observed throughout the
Christian Calendar and are usually observed with corporate acts of worship.
These dates are circulated each year in a PSI; however, the most significant
dates to remember are as follows: Christmas Day:
December the 25th
celebrating the birth of Jesus
Ash Wednesday
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recalling the beginning of Jesus' temptation in the wilderness for forty
days and the season of Lent when
Christians are encouraged to observe a time of self-denial and spiritual
reflection.
Maundy Thursday
commemorating the Last Supper when Jesus instituted the Eucharist.
Good Friday
commemorating the death of Jesus on the cross.
Easter Sunday
celebrating the resurrection of Jesus
Ascension Day
celebrating Jesus’ ascension to Heaven.
Pentecost
celebrating the day when the disciples first received The Holy Spirit.
4.2
For all Roman Catholics and most other Churches, worship on the above
days is obligatory and prisoners should be given the opportunity to attend
corporate worship without loss of pay or privileges.
4.3
The Roman Catholic Church has additional holy days of obligation - details of
these can be obtained from your Chaplaincy department. Prisoners would
normally be expected to work on these days.
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Classes and Programmes
5.1
Fellowship also plays an essential part in the spiritual life.
5.2
Opportunities for instruction, Bible study and the sharing of faith experience
should be available to all Christians.
Religious Books and Artefacts
6.1
The Holy Bible that contains the Word of God for Christian believers.
6.2
Prayer books, devotional reading and holy pictures (particularly for those with
poor literacy skills).
6.3
Rosary beads which are used as an aid to prayer.
6.4
Ornamental cross or crucifix to help focus on prayer.
Rites and Initiation
7.1
Baptism - which marks the reception of Christians into the ‘Body of Christ’.
7.2
Confirmation - a service at which new believers publicly affirm their faith. The
service includes the ‘laying on of hands’ and in some traditions, the anointing
with holy oil, by a Bishop or Church Leader symbolising the gift of God’s Spirit
bestowed on his people.
Marriage (See also CI 35/88)
8.1
Christian marriage is regarded as a binding covenant between husband and
wife made in the presence of God. It is compared with the love that Christ
has for his Church.
8.2
A Christian Marriage Service may in some circumstances be permitted in a
Prison Chapel.
8.3
Where a couple contract a civil marriage in prison, a Christian service of
blessing may be held afterwards subject to local arrangements and faith
requirements.
Death and Dying (See also PSO 2710)
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The Christian Chaplain should not be impeded from being with a prisoner who
is close to death to read from scripture, offer prayer, and in some cases to
hear confession and anoint with oil.
9.2
The Christian Chaplain will, on occasion, be required to pray over those who
have recently died.
Contacts
Chaplaincy General Office
Room 410
Abell House
John Islip Street,
London SW1P 4LH
020 7217 8071
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Annex B (ii)
PART 2:
ABOUT CHRISTIANITY
INTRODUCTION
1.
The Christian religion was cradled in the faith of Israel and shares with both
Islam and Judaism the belief that there is one God. However, Christians
believe that they experience and respond to the one God in three distinct
ways:
When Christians think about the universe, and the place of human beings in it,
and all that they have been given, they worship God as Creator and Father.
When Christians looks at Jesus, they see in him the expression in human
form of all the qualities of God, especially love, and they worship Jesus as
God and Saviour.
Although Jesus has ascended to the Father, Christians have continued to
experience the presence, power and love of Jesus in the Church and in their
own lives through the Holy Spirit, whom they therefore also worship as God.
2.
There is no division in God. Father, Son and Holy Spirit exist as a perfect
communion and known by Christians as the ‘Trinity’.
3.
Christian beliefs spring from the Bible and are summarised in the Historic
creeds of the Church. The Bible comprises the Jewish scriptures (often
referred to by Christians as the Old Testament), and the Christian documents
which make up the New Testament. The Bible is the record of God’s self
revelation, supremely in Jesus Christ, and is a means through which God still
reveals himself, by the Holy Spirit.
GOD THE FATHER
4.
God the Father is known as the giver of all life; the Creator of everything that
exists and the Father of all humankind. He is ‘the One in whom we all live and
move and have our being’. Through his ‘Word’ he called the world into being
and made human beings in his own image. Finally, he is above all, a
personal not an abstract being who seeks in holy love to save His creation
from evil, aimlessness and sin.
GOD THE SON
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Christians believe that God came into to the world uniquely in Jesus Christ,
the man of Nazareth. During his three short years of ministry those who heard
and knew him gradually began to recognise in him, the Divine presence. His
every word, gesture, story, healing and miracle reflected the nature of God; a
life perfect in love and grace, beauty and truth. He referred to himself as the
way, the truth and the life. It is, however, in his death and resurrection that
Christians are most conscious of his true identity.
The Man of Nazareth
6.
Nobody has ever written a biography of Jesus. Apart from the birth Stories
and an occasion when Jesus was taken by his parents to Jerusalem to
celebrate Passover, we know nothing about the first thirty years of his life. It
was John the Baptist who announced his coming, calling people to repent and
to prepare for the dawn of a new age. The Jews had believed that God would
one day intervene in history by sending his Messiah (anointed One) to rescue
the world from its sin and suffering. John spoke of his imminent arrival,
instructing people to change their ways and be baptised. Among those who
came for baptism was Jesus. As he emerged from the water a voice was
heard saying, ‘This is my beloved Son, upon whom my favour rests’. It was at
that moment that Jesus knew himself to be the promised One whose earthly
life was destined for service, suffering and sacrifice. Immediately after his
baptism Jesus withdrew to the wilderness to prepare for his ministry.
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His Ministry
7.
During the next three years he set about teaching and healing, performing
miracles and telling stories about the kingdom of heaven. His miracles were
signs of a new age in which anything was possible. Faith, hope and love could
heal the sick, restore sight to the blind, change water into wine and feed five
thousand people with just five loaves and two fishes. On one occasion Jesus
reportedly raised to life a man who had been dead for three days. Scholars
view the miracles of Jesus in different ways but all agree that they should be
regarded less as wonders by which to astound people and more as works of
power given to confirm and deepen faith.
His Teaching
8.
He also told many stories taken from ordinary life but each was packed with
spiritual truths. They were called ‘parables’ and were distinctive in that they
disclosed spiritual realities from the most
ordinary human situations. Most of the stories Jesus told were invitational in
tone welcoming everyone into a world of faith and forgiveness, trust and
grace. He never imposed his truth on anyone.
9.
He spoke the most gracious words inviting all to come to him and find
forgiveness for their sins, power to overcome evil and, best of all, eternal life.
But he also spoke harsh words especially to the religious leaders of his day. He
criticised them for their hypocrisy and pride. He judged them for being obsessed
with trivial matters of religious law while neglecting the weightier matters of
justice and mercy. He told them that they were spiritually blind and were taking
their converts with them to hell.
10.
The new life to which Jesus invited people was grounded in love, not law. It is
true that he told his followers to keep the religious law and that no part of it
would ever pass away, but went on to insist that the two greatest
commandments were love of God and love for one another. He insisted that
there were times when for the sake of love religious laws had to be set aside
or radically re-interpreted. Jesus insisted that what mattered to God, was
what was in their hearts and souls. He considered lustful, vengeful and
malicious thoughts as evil as the physical acts of adultery and murder, and
proclaimed that salvation was only possible though spiritual rebirth.
His Faith
11.
In ‘The Sermon on the Mount’ he declared that his followers should love their
enemies, pray for their persecutors and bless those who cursed them insisting
that they must become perfect as their Father in Heaven is perfect. He
warned against hypocrisy and encouraged them to be generous. He taught
them to pray in a new way, calling God ‘Abba’ a word difficult to translate but
the closest parallel is ‘Daddy’ used by a young child to his father and packed
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with extraordinary intimacy. It is a word which no one had ever ventured to
use in addressing God before. But in calling God ‘Abba’ Jesus summed up
everything he knew his Father to be as one who is intimately close and to be
utterly trusted for as long as life and need should last.
12.
It is important to note that Christians put their faith in the person of Jesus, not
just in his words or actions. Faith is relational. He spoke of himself as being
the Way, the Truth. He said ‘I’ am the Light of the world and ‘I am
Resurrection and Life’. The Christian faith is not so much about new doctrines
to be believed or commandments to be obeyed but rather a radical
commitment to Jesus Christ as Saviour and Lord.
His Death and Resurrection
Following three years of intensive ministry, Jesus’ enemies conspired as to
how they might get rid of him. Eventually he was arrested and taken before
the religious leaders who charged him with blasphemy; but was later changed
to subversion. At the will of the people he was delivered up for crucifixion and
eventually died. Finally, his body was taken down from the cross and laid in a
tomb. He was raised from the dead and seen by no less than five hundred
witnesses until he ascended to his Father promising that His Holy Spirit would
be with them and all believers until the end of time.
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14.
Introduction, Page 53
The best loved text in the New Testament puts it this way, ‘God so loved the
world that he gave his only Son, that everyone who believes in him will not
perish but have eternal life'. Many commentators have attempted to interpret
this text, but perhaps it is a hymn writer who catches its meaning most
succinctly when he writes:
‘We may not know, we cannot tell
What pain he had to bear
But we believe it was for us
He hung and suffered there’.
15.
It is the experience of each Christian that the death and resurrection of Jesus
is in some profound sense connected with their own.
16.
Christians believe that ultimately through the work of Jesus Christ God will
establish a kingdom of love which will embrace the whole human race and
bring all things into harmony.
17.
The first disciples believed that because Jesus was raised from the dead, they
too would be raised into eternal life. In this conviction they were empowered
to believe that death was not the end but a
gateway into a richer, fuller life. Today, Christians believe the same as the first
followers of Jesus and that although evil and death still have immense power
in this world, they will never have the final
word, for both had been overcome by the death and resurrection of Jesus. He
once said to his disciples ‘ I go to prepare a place for you, so that where I am
you may be also’. Christians claim this promise and trust that in, both life and
death they are held in God’s eternal love.
GOD THE SPIRIT
18.
Christians believe that God is experienced today through the Holy Spirit. The
Spirit has been present and active in the world and in human hearts from the
beginning of time. (It is the Spirit who first created the Church by coming to
the grieving disciples and, from them, created a unique community of men
and women called to love and pray for the world.)
19.
The Holy Spirit reveals the Father to all who seek Him and gives them gifts of
spiritual power; convicts them of sin and assures them of forgiveness. That
same Spirit enables them to find courage in the struggle for justice and peace
and sustains them in the worst times of trial. Followers of Jesus have always
spoken of themselves as being 'in Christ', it is a phrase which reflects the
intimacy of their relationship with him. They believe themselves to live ‘in Him’
as he is ‘in them’ just as a wave is in the ocean and the ocean is in the wave.
It is a gift of grace, a key word in Christian understanding, which refers to the
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undeserved and unconditional love of God for all the human race. The
Christian experience of God is essentially relational and is as profound and
loving as the relationship that exists between loving parents and their children.
RITES AND SACRAMENTS OF THE CHURCH
CHURCH INITIATION
Baptism
20.
Almost all Churches practice Baptism in one form or another.
21.
At infant baptism, parents promise to care for their children, to resist the
powers of evil, and by their prayers, good example and love, to lead their
children to Christ. When these promises have been made the priest may
make the sign of the cross on the child's forehead or dip the child's head into
the water or pour water over his/her forehead pronouncing the words of
baptism. The child will then be wrapped in a white robe to symbolise that
he/she is now clothed in Christ.
22.
This service is a powerful reminder of the love of God for each human being.
All life is a gift of God's grace and needs to be cherished, claimed, named and
known. The sacrament of baptism affirms human life and declares that each
person born into the world is filled with Divine presence and potential. The
Church affirms the child and promises to provide a place in which all who
share its life may see their baptismal promises realised.
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23.
Although for the most part, Christians still continue to baptise their children, a
growing number of Christians practise believer’s baptism for adults, who have
made a personal decision of faith. The emphasis in this service is on
conversion and discipleship. Each candidate is asked publicly to renounce
their old way of life and to testify to a personal faith in Christ.
24.
Following these affirmations the candidate may be immersed in water as a
symbol of their dying to their old way of life and rising to a new life in Christ.
25.
Churches that practise Adult Baptism usually offer a service of dedication for
new born babies.
Confirmation
26.
As baptised children grow up within the Christian Church they may hear the
call of Jesus say to them, as he said to the disciples, ‘Follow me’. In response
to his gracious invitation they will present themselves to publicly confess their
faith in Christ and commit their lives to him. After which a Bishop or Minister
addresses each one by their baptised name and lays hands upon them
saying: 'Confirm, O Lord, your servant with your Holy Spirit.
27.
The Holy Spirit is central to confirmation. It is the presence of the Spirit which
empowers Christians to make and keep their vows, and whose presence is
promised to the end of time.
THE EUCHARIST
(also known as Holy Mass, Holy Communion or The Lord’s Supper)
28.
From the very earliest days the Christian community has come together to
celebrate the Eucharist. It was inaugurated by Jesus himself when he met
with his friends just prior to his death. The Acts of the Apostles, which relates
the story of the early years following the death and resurrection of Jesus, tells
how the first Christians met together for the 'breaking of bread'. The
language, the form and the interpretation of this sacrament may vary from one
Church to another but for almost all Christians it is an irresistible magnet
which draws them together to celebrate their unity in Christ.
29.
‘Eucharist’ comes from the Greek word meaning 'thanksgiving'. This
sacrament is primarily a celebration of all that God has done and continues to
do, for the salvation of the world through Christ. In the Eucharist Christians
know him to be especially present as they recall his death and resurrection.
But the service is much more than a recollection of something that happened
in history, it makes real for all generations of believers the power of Christ's
redeeming work.
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As they share the bread and wine, Christ's sacrifice becomes mysteriously
powerful and uniquely present. Christians may interpret this presence and
power in different ways but all would agree that when they participate in the
Eucharist the sacrifice of Christ becomes most real. In this simple act of
worship they feel themselves drawn to him, so that his offering becomes
theirs and his sacrifice their own. In this service Christians are drawn to
Christ that 'through him and with him and in him’ they will forever live and
have their Being.
Marriage
30.
Christian marriage is seen as the life long union in body, mind and spirit of a
man and a woman. It is God's way for the continuance of humankind and the
bringing up of children in security and trust. In addition to hymns, prayers and
readings the marriage service includes the exchange of vows and blessings.
The Sacrament of Reconciliation (Confession)
31.
This sacrament is offered to Christians who seek absolution from their sins
through the mediation of a priest. All that is discussed remains absolutely
confidential and can never be disclosed.
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The Sacrament of the Anointing of the Sick
32.
This sacrament is usually administered at times of serious illness or close to
death. The rite may include confession, laying on of hands, anointing with oil,
prayers of commendation and readings from Scripture.
Funeral rites and services
33.
These services usually include hymns and psalms, prayers and readings. The
emphasis is on the Christian hope of resurrection into eternal life. In addition
there will be a commendation of the soul into the care of God and the
committal of the body to the earth from which it came. The emphasis of all
Christian worship in the presence of death is the resurrection of Jesus Christ.
It is a deeply held conviction among Christians that because Christ was raised
from the dead, so too will all who put their trust in him. For most Christians
cremation is acceptable and offers no obstacle to belief in resurrection life.
SACRED WRITINGS
34.
The Holy Bible consists of two parts; The Old Testament which contains The
Jewish Scriptures and the New Testament which tells the story of Jesus and
his church. From earliest times, Christians have immersed themselves in the
Bible believing that through its many words, God speaks the Eternal Word
that gives life to all.
CHRISTIAN MINISTRY
35.
The best known image of Christian ministry through the centuries is that of
priest. In the New Testament, however this term is used to refer not to a
specialised religious worker but only to Jesus Christ or to the whole Church.
The first clear written reference to calling a cleric a priest is in C.E. 190 and
soon it came to denote a religious professional. When eventually the
communion table became an altar the priest's role took on more authority,
gaining power and prestige.
36.
The Protestant Reformation challenged traditional notions of what it meant to
be a priest and moved towards new images of priesthood primarily as
preacher and pastor. The term pastor is strongly associated with the image of
shepherding which in turn is closely linked with functions of caring, disciplining
and nurturing.
37.
Pastoral care has always been an important part of Christian nurture. Jesus
made it clear that Christians are bound to love and care for one another. Paul
spoke of the Church as being like a body in which the pain of any one part is
felt by all its members. This model continues to be popular not least of all
because both the Old and New Testaments use this imagery of illustrating
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how God cares for his own. Jesus himself told stories of how a good
shepherd would care for his sheep even at great personal sacrifice which was
how he expected his disciples to care for those he entrusted to them. It
certainly has a resonance for many Prison Chaplains as they attempt to
minister to inmates who have lost their way and become separated from the
flock.
38.
The word ordain comes from a Latin word ‘ordo’ implying orderly succession
which is traced by some Christians to Jesus when he commissioned his
twelve disciples. Roman Catholics believe that something sacred and eternal
is conferred at the moment of ordination which can never be taken away.
Protestants, however, tend to emphasise the 'calling' of the Holy Spirit to a
particular life of faith, work and witness.
39.
In both traditions, however, the Christian priest is infinitely more than a paid
functionary employed to perform various tasks for the congregation. It is a
human profession but it is also a divine calling to communicate through word,
sacrament and a human life the redemptive love of Christ for all humanity. It
is above all, a gift of God.
THE MAIN STREAMS OF CHRISTIANITY
40.
THE EARLY CHURCH
EASTERN ORTHODOX
Syrian, Coptic,
Greek, Russian,
Armenian & others
WESTERN CATHOLIC
THE REFORMATION
Roman Catholic
`
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Protestant
Lutheran
Anglican
Reformed Baptist
Methodist
Pentecostal
Salvation Army
Charismatic
Renewal Churches
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THE EARLY CHURCH
41.
In the earliest Gospel, the author tells us that Jesus appointed a group of
twelve men to be his friends. This group of men marked the beginning of the
Church. After the resurrection and ascension of Jesus the disciples met
together until the Holy Spirit came upon them and they were empowered to
leave their safe houses to preach boldly wherever they could. They continued
to worship in the Jewish Temple but also met in each others houses for
worship services, especially the Eucharist. They shared many of their
possessions and gave to each according to their need. During this time the
disciples performed many miracles and signs so that the Church grew rapidly.
42.
Originally they did not consider themselves to be the founders of a new
religion and were known as ‘People of the Way’. They had no creeds,
doctrines or elaborate organisation, they simply testified to the new life that
they had found in Jesus Christ. At this time Christians were considered to be
a sect of Judaism in that they continued to worship in the Temple. As nonJews came into fellowship it became clear that the Church could no longer be
contained, however tentatively, within Judaism. The problem was exacerbated
by the fall of Jerusalem when Christians were dispersed through the Roman
Empire. However, throughout this period a man named Paul (a former
Pharisee) together with other members of the Church in Jerusalem travelled
throughout the Empire preaching the good news of Jesus Christ and
establishing new Churches. He wrote letters often in an attempt to heal the
divisions in these new Churches, some of which are included in the New
Testament.
43.
During the first century the Christians suffered from periods of intense
persecution from Roman emperors. When the worst of these were over the
Church was threatened by internal disputes usually concerned with matters of
doctrine. Yet despite all this the Church survived and spread and quite an
elaborate organisation linking Churches in various parts of the empire. The
situation changed however when Constantine became Emperor of Rome in
312 (CE). Tradition tells us that on the eve of a significant battle he saw a
vision of a flaming cross with the words, ‘In this sign conquer.’ He then won a
most improbable victory and Christianity became the official religion of the
Roman Empire.
44.
Two great divisions continue to exist within the Church today. The first
occurred between the east and the west around 1054 (CE) and was largely
due to a question of authority and doctrinal matters concerning the Trinity.
However, the debate between the Greek and Latin Churches began centuries
before this.
45.
The second division occurred in the sixteenth century when reformers such as
Calvin and Luther protested against various practices and doctrines of the
Roman Catholic Church. Its legacy was the birth of Protestantism.
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46.
Introduction, Page 60
It is generally held that the division in the Church is a scandal and during the
latter part of the 20th century various attempts have been made to bring the
Church closer together. In 1948 the World Council of Churches was
convened in order to address matters of common concern and to act as one
in the cause of social justice.
THE CHURCH AND ITS CHURCHES
The Eastern Orthodox Churches
47.
The best known members of the Orthodox Communion are the Greek and
Russian Churches, but there are several others belonging mainly to Eastern
Europe and the Eastern Mediterranean, reflecting the Byzantine Empire in
which the cultural roots of Orthodoxy belong. The Orthodox Church puts great
emphasis on tradition which has been passed down through the earliest
Church leaders. This can be seen most clearly in the Church’s attitude to the
Holy Liturgy which has survived untouched since the 4th century and is
celebrated daily in every Orthodox Church.
The Roman Catholic Church
48.
Roman Catholicism is the single largest grouping of Christians comprising
sixty percent of all Christians. The word ‘Catholic’ means universal and the
addition of ‘Roman’ was introduced at the end of the sixteenth century.
Roman Catholics believe in the primacy and authority of the Pope whose line
of succession goes back to the Apostle Peter to whom Jesus is said to have
entrusted the Church. The Roman Catholic Church emphasises the sanctity of
all human life.
The Anglican Church
49.
The Anglican 'communion' is a world-wide family of Churches in fellowship
with the Archbishop of Canterbury, whose status amongst the heads of other
Anglican Churches is 'first among equals', with reason and conscience
making it a broad Church, both catholic and reformed.
The Lutheran Church
50.
Martin Luther pioneered a religious reformation primarily in northern Europe
which challenged the authority of the Church stating that the Bible, and not
the Pope, was the supreme authority. The Lutheran Church founded by
converts resembles Anglicanism with whom it has recently entered into
covenant.
Other Reformed and Free Churches
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Introduction, Page 61
The Reformed Churches came into being as a result of the Puritan movement
emphasizing the fact that membership is made up of believers, not society at
large.
Reformed
Churches
include
Presbyterians,
Baptists,
Congregationalists, The United Reformed Church and others. The Free
Churches include Methodism, Pentecostalism, Salvation Army, Seventh day
Adventists. These Churches were born from evangelical renewals and, as
with reformed Churches, the emphases have been on free worship and strong
preaching from Scripture.
The Religious Society of Friends (Quakers)
52.
Originally organised as a distinctive Christian group in 1652 who in their early
years suffered intense persecution. Quaker meetings are based on silence, a
silence that anticipates a deep spirit moving amongst them through which
Friends are brought nearer to each other and to God. Their experience of faith
in action has led them to work for peace, justice and penal reform, among
other issues.
INCLUSIVE CHAPLAINCY
HOW CHRISTIANS VIEW EACH OTHER
53.
It is an indisputable fact that the Church is divided and that all attempts to
unite them seem to have had little impact. Great ecumenical conferences
occur virtually unnoticed. Even at the World Council of Churches the
Eucharist cannot be celebrated together. And all the while new Christian
denominations are coming into existence. Most Christians are shamed by this
disunity.
54.
It was Pope John the XXIII who said, 'Whenever I see a wall between
Christians, I try to pull out a brick'. Christians are for the most part
scandalized that Christ's Church should be divided, but continue to strive for
the elusive unity that acknowledges 'one body and one Spirit one Lord, one
faith and one baptism'.
55.
But there is a deeper division emerging between Christians which goes
beyond denominational boundaries. Historically, the Church has been seen
as an institution. In recent years, however, another model of the Church has
emerged both from within mainstream Christianity and from the newer
Churches. This image has more to do with community and communion than
with structures. It has challenged the status quo by enthusiastically
embracing ecumenism, ensuring inclusiveness and engaging other faiths. It
has demanded more inclusive communities in terms of gender, ethnicity,
wealth, race, nationality, and sexual orientation. The emphasis disowns the
triumphalism of the past with its images of Christ the King and concentrates
its ministry amongst the poor and the powerless, as a Servant Church. It is
difficult to imagine these models of Churchmanship can ever be reconciled,
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but this is not a new problem either for Christians or most other religions
where there are often tensions between the priestly and prophetic elements.
Most Christians, however, hope that this can be a creative tension which will
ultimately refine the Church and make it more effective to serve the present
age.
HOW CHRISTIANS VIEW OTHER RELIGIONS
56.
There are three basic positions held by Christians today. The first is argued
from the exclusivist perspective which affirms that Christianity is utterly unique
and absolute; other religions may point to God, but salvation comes through
Christ alone. Secondly, there are those who hold an inclusivist position
contending that Christ's love exists ‘incognito’ in all the world religions. One
theologian speaks of anonymous Christians among other religions. However,
some Christians are offended by the assumption that Christianity is the norm
against which all others are judged. A third perspective is that of the pluralist
which sees Christianity as one religion among many that expresses God's
reaching out to humanity.
A NEW SPIRITUAL DISPOSITION
57.
It is unlikely that these views will ever be reconciled but for the purpose of
collaborative working within the Prison Service Chaplaincy, Christians should
be encouraged to recognise in people from all religions, examples of faith,
hope and love which bind them together against some of the destructive
forces of a highly secularised world. Almost three centuries ago a Christian
writer declared that the single most important thing is that all people of faith
speak honourably of the work of God and kindly of his messengers, whoever
they may be. It is in this spirit that Christians anticipate and welcome a fully
inclusive Chaplaincy in the belief that humanity yearns for Shalom and that
maybe the religions of the world can provide the spiritual basis for justice, love
and peace.
Reverend Alan Ogier
Superintendent Methodist Chaplain
Chaplaincy HQ
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Annex C (i)
PART 1:
PRACTICE OF HINDUISM IN PRISONS
Ministry
1.1
Requests for a Hindu Chaplain should be made to the local Hindu temple or
community. Alternatively, consult the Religious Consultative Service for the
Hindu faith. The details are as follows:
Dr H V S Shastry
The Bhavan Centre
4A Castletown Road
LONDON
W14 9HQ
Tel: 020 7381 3086/4608
Fax: 020 7381 8758
1.2 The endorsement of the Hindu Religious Consultative Service is required for
appointments of all Hindu Chaplains.
Corporate Worship
2.1
This can be on any day but is usually held on Sundays. A quiet room set aside
is acceptable.
2.2
Ablution facilities available in establishments are normally adequate for ritual
washing requirements. (See paras 5.2 – 5.3 below).
Private Worship
2.3
Private religious practice is possible for Hindu prisoners in their cells or rooms.
Festival days
DATES ON WHICH HINDU PRISONERS MUST BE EXCUSED WORK





MAHA SHIVARATRI A DAY OF FASTING; LORD SHIVA IS
WORSHIPPED THROUGHOUT THE NIGHT (USUALLY IN MARCH).
Shri Rama Navani The festival to worship Lord Rama (usually held
in March or April)
Shri Krishna Janmashtami Celebration of Lord Krishna's birthday
(at midnight) (usually in August).
Shri Ganesha Pooja Worship of Lord Ganesh (Aug -Sept)
Navaratri nine nights to worship Power in order to destroy the evil
(usually in October).
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


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Durgashtami
Vijayadashami/Dasha Hara – Navaratri ends
Diwali the festival of lights and welcoming the new year (usually in
November)
OTHER FESTIVAL DATES





3.2
MAKARA SANKRAMANA/SANKRANTI/UTTARAYANA
PUNKAYALA
HOLI: THE FESTIVAL OF COLOURS: TO WELCOME THE
SPRING SEASON, PEOPLE REJOICE BY THROWING COLOURS
AT ONE ANOTHER (USUALLY IN MARCH).
BAISAKHI: CELEBRATED IN THE PUNJABI COMMUNITY
(USUALLY IN APRIL)
Guru Poornima
Rakhee or Raksha Bandhan commemorates the sacred
relationship between brothers and sisters. (usually held in August).
Dates of these and all other religious festivals are published annually in a PSI.
Diet
4.1
Many Hindus are strict vegetarians and will not eat meat, fish, eggs or food
containing egg. Others may eat meat and fish but not beef and rarely pork.
Hindus generally avoid tobacco and alcohol.
Dress and hygiene
5.1
There is no special requirement for men. Most women wear a saree or a
Salwar kameez. Some married women wear a coloured spot, known as a
Bindi, on the forehead. Jewellery worn by men and women usually has
religious or cultural significance and therefore should be respected.
5.2
Hindus take particular care over personal washing and it is important for them
to be able to have a shower. Most Hindus would wish to bath or shower every
day. They would also wash their hands before and after eating, as many
Hindus use their hands in eating.
5.3
Hindus would also wash themselves with running water after using the
lavatory. If running water is not available in the toilet cubicle, then the
prisoner may need to carry water in a jug etc.
Artefacts and books
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6.1
Hindu prisoners may wish to have in possession some or all or the following
items:

Mara - prayer beads (comprising 132 small beads);

Murti - a statue, from 2 inches in height, made of either metal, wood,
glass, stone or marble,
or alternatively an image or photograph, of the God Krishna, or other
Gods;

Incense sticks and holder – incense is normally burned during prayer;

Small bell – used when beginning and ending prayer rituals;

Gita - Holy book.
6.2
Copies of the Bhagavadgita are available from the Hindu Chaplain.
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Hindu Names
7.1
There are several variations in the name system of Hindu families, depending
on area of origin. But there are always three parts to the name.
Names prevailing in the northern part of India:
(i)
(ii)
e.g. Jagadeesha
(iii)
Kumar
Sharma
i.
The first part is the first name used by friends and close relatives. This is the
given name. This part indicates the sex of the individual as well. Most of these
names have a meaning in a dictionary. E.g. Jagadeesha = Lord of the
universe.
ii.
The second part is the middle name, which is complementary to the first part;
it cannot be used separately and is not the equivalent of a European surname.
It also indicates a person’s gender.
iii.
The third part consists of one's family name or father's name and is equivalent
to the European surname.
The names prevailing in the southern parts of India
(i)
e.g.
(ii)
(iii)
M.N. Balakrishna Rao
M.N. B
Rao



or
The first part consists of the initials, which, when expanded contain the
birthplace and father's name. E.g. M. N. = Mysore Nagendra.
The second part consists of the first name or given name.
The third part consists of the family name or surname.
Titles
7.2
There is no direct equivalent of Mr/Mrs/Miss/Ms in Indian tradition. The
following is a guide:
 Shri for Mr.e.g. Shri Naresh Kumar Patel;
 Shrimati for Mrs e.g. Shrimati Nina Devi Sharma.
 Sushi or Kumari for Miss e.g. Sushi Sunita Rani Singh, Kumari Mona
Savant.
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7.3
The term "Shri" is also used before a revered person or thing. e.g. Shri
Bhagavadgita. The term "Ji" used at the end of any name also denotes
respect. e.g. Balramji could mean Rev. Balram.
7.4
In Britain, it has become acceptable to use a title and family name (Surname).
e.g. Mr Patel. Mrs Sharma. It is also acceptable to use a title plus the full
name, e.g. Mr Naresh Kumar Patel, Mrs Brinda Devi Sharma.
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Death and Funerals
8.1
When breaking the news of a death to a person of the Hindu faith, it needs to
be borne in mind that the death of any person, even a distant relative, can
have great significance and cause much distress to the bereaved. This should
be borne in mind when informing the sad news to, say, a cousin or other
relative.
8.2
Following a death, the whole family mourns for 10 days. Sometimes the family
members and close relatives may not eat until after the cremation has taken
place. Several ceremonies take place at and before the cremation.
8.3
A devout Hindu who is very ill or dying may wish to lie on the floor (close to the
Mother Earth) and may welcome someone reading from any of the holy
scripture of Hindus, especially from the Bhagavadgita.
8.4
The family of a dying prisoner should be consulted while determining the
funeral rites. They may wish to call a Hindu priest to officiate the holy rites.
The family should be consulted before anything is removed from the body
before cremation. The Hindu Chaplain or an advisor from local Hindu temple
will be able to advise.
8.5
The family should also be consulted before the body is touched (for removal
etc.), as a non-Hindu touching the body may cause distress or offence. In the
absence of guidance, the following considerations should be borne in mind:



no religious objects including jewellery should be removed from the
dead body.
wrapping sheets should not contain any religious mark.
washing the body is a part of the funeral rite and will be done by
relatives or as advised by the Hindu Chaplain.
8.6 The majority of adult Hindus are cremated. The eldest son of the dead person will
wish to press the ignition button at the cremation. Where a Hindu prisoner
attends a funeral, they will wish to shower; this is important for Hindus after
they have taken part in funeral rites.
Marriage (see also CI 35/88)
9.1 A Registry office wedding will be followed by a ceremony in local hall. At any
reception, accompanying prison officers are likely to be invited to eat with the
wedding party.
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Further Reading
Hinduism: The eternal tradition
David Frawley.
Published by: Voice of India, 2/18, Ansari Road, New Delhi 110 002 INDIA
Explaining Hindu Dharma: A Guide for teachers
Ed. Vishwa Hindu
Parishad.
Karam House, 79, Lever Street, Manchester MI IFL. Tel: 01612368621
Am I a Hindu? : The Hindu Primer
Ed. Viswanathan. Rupa & Co.
7/ 16, Ansari Road., Daryaganj, New Delhi 110 002 INDIA.
Bhagavadgita - as it is
Pub: ISKCON, Bhaktivedanta Manor, Dharam Marg, Hilfield Lane, Aldenham,
Watford WD2 8EZ. U.K. Tel/Fax:01923 856269.
Hindu Dharma: The Universal way of life
Rev.
Chandrasekharendra Saraswati, Kanchi, INDIA. Bhavan Bookshop, London, 0207381-3086
A Primer of Hinduism
Pub: Bharatiya Vidya Bhavan, Bombay, 400 007 INDIA.
D. S. Sarma.
Hinduism: Doctrine and way of life
Pub: Bharatiya Vidya Bhavan, Bombay, 400 007 INDIA.
C. Rajaji.
The book of Hindu Festivals and Ceremonies
Om Lata
Bahadur.
475, North Circular Road, Neasden, London NW2 7QG. Tel; 020 8450 8667
The Complete works of Swami Vivekananda Hindu Sacraments and Samskaras
Ram Pandey.
For copies, telephone the Bhavan Centre Bookshop, London, 020 7381 3086
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Annex C(ii)
PART 2:
ABOUT HINDUISM
THEOLOGY, ORIGINS AND THE NAME
1.
Hinduism is the name given to a set of religious traditions, which originated in
India. They are ever growing, over a few millennia. The current name is the one
given to their whole pattern of life and culture by outsiders who spotted them on
the banks of the river Indus. Hindus do not call their religion by any name. To
say what they practice as their mythological as well as spiritual tradition, they
use the term "Sanatana Dharma" which means "perennial righteous conduct". At
the outset, its emphasis has been threefold -purity of life, devotion to the
Almighty and a yearning for the spiritual salvation.
2.
If we take into account all the names and forms worshipped by all the Hindus,
they are countless. Details of countless Gods and Goddesses fill in the
spectacular pantheon of Hindu mythology. Traceable to no one source,
Hinduism has numerous prophets and holy books. This means Hindus are a
collection of enormous spiritual and religious things accumulated over a long
period. Among their scriptures, Vedas are said to be basic because no other
book is known to the mankind earlier than the vedas. Subsequently numerous
scriptures described to various authors have been the tributaries of one major
river, namely Hinduism. Variety is the name to caption its doctrines, beliefs as
well as practices. Hinduism shares many things in common with predominant
religions of lndia like Buddhism, Jainism and Sikhism. It is possible to find
various sects within Hindu community being parallel to the specific faiths of
the world.
3.
The central belief of Hinduism is that the truth is one but its nature is manifold.
This explains why there are many religions in the world. Consequent to this
belief, Hindu followers have no difficulty, nor find any problem in believing in
one God and several Gods at the same time.
4.
However diversified the practices of Hindus may look, one can perceive a
unity in their one character -the tendency to change, to adopt and to
assimilate.
5.
We also discover many gods/goddesses who are but the embodiment of
certain virtues e.g. learning or wisdom or arts is Goddess Saraswati, wealth is
Lakshmi, power is Parvati. God is both He and She. The same divinity, which,
when in charge of creation is called Lord Brahma (Creator God); while
protecting, He is called Vishnu; and termed as Shiva when He is about to
destroy the evil world. Apart from its inexhaustible mythological panorama,
Hinduism has also a long and living tradition, - of mystic and spiritual enquiry,
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practiced to attain Godliness. Hinduism respects all notions of God and even
no-God. It does not discriminate between religions.
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PRACTICES IN THE COMMUNITY
Holy Days
6.
If we count all the festivals of the numerous sections of Hinduism, the festivals
are more than 300 in a year. We shall consider eight major festivals among
them. Since the Hindu calendar (almanac) is different from the Gregorian
calendar, the month of any festival mentioned below is only approximate.
i) HOLI is the festival of colours. To welcome the spring season, people
rejoice by throwing colours at one another. (MARCH).
ii) MAHA SHIVARATRI is celebrated to worship Lord Shiva throughout the
night (MARCH).
iii) SRI RAMA NAVANI -The festival to worship Lord Rama (MARCH -APRIL)
iv) RAKHEE or RAKSHA BANDHAN celebrated to commemorate the sacred
relationship between brothers and sisters. (AUGUST).
v) JANMASHTAMI -Celebration of Lord Krishna's birthday (in midnight)
AUGUST.
vi) GANESH POOJA -Worship of Lord Ganesh (Aug -Sept).
vii) NAVARATRI -Festival of nine nights to worship Power in order to destroy
the evil (OCTOBER).
viii)DIWALl - the festival of lights and welcoming the new year (NOVEMBER).
Worship
7.
Hinduism does not insist upon having faith in God, or of any particular form or
name of God. However, a Hindu may be found worshiping a presiding deity
(of one's choice) calling it as God or Goddess. The object of meditation may
even be the Absolute Reality (Brahman) which has no attribute. The reward of
a pooja (worship) could be various, - anything from a material or some
abstract thing or even one's liberation from life. Pursuing to realize God 'here
and now' is held to be the ultimate ambition of a devotee. To motivate this,
Hindu spirituality holds that every soul (spirit) is basically immortal and
potentially divine. Threefold paths are mainly laid down to access Divinity. A
devotee can choose any of them according to one's convenience. They are:
i) the path of action (Karma Yoga in which the seeker endeavours to
relinquish the rewards of one's actions by renouncing all desires).
ii) the path of devotion (Bhakti Marga) in which one prays to god and does
the religious practices. and
iii) the path of knowledge (Jnana Marga) or the intellectual approach to
spirituality.
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8.
The place of worship could either be a temple or one’s own home. Both
communal (congregation) worship and individual worship are popular among
Hindus. There are no rigid canons to be adopted for the course of a Pooja.
People adopt various patterns of Pooja, use different prayers from various
books. They may pray to any God or Goddess, as their favourite deity for the
moment, no matter which temple they are in.
9.
The duration of a Pooja could be anything from a few minutes to a large part
of a day. The ingredients used in a Pooja (worship) include incense, camphor,
offering of flowers, fruits or any type of food (normally vegetarian), water, milk
etc. The rituals may involve ringing a bell, singing or chanting, holding a lamp
(Arti), kneeling down or folding hands etc. Hindus have a wide range of choice
of what they can worship -an idol, or a picture of a deity, holy book, a drawing
of OM, etc. They may use red powder or white ash or a garland of beads in
the course of a prayer or pooja. After the pooja, the congregation usually
receives the left overs of food etc as a blessing of the Almighty.
Scriptures or the Sacred Writings
10.
Hinduism has a substantial collection of sacred writings which embody all
those respected by them, -their beliefs, legends and religious practices. The
earliest of them, the Rig Veda, is the first of the four basic books, which record
the revelations and continued in a long oral tradition. The Rig Veda is also a
record of the earliest language and religion known to mankind. Vedas have
mystical hymns, psalms of praise of gods, and the belief in God as manifest in
the powers of the elements or spirits of the universe such as wind, fire, water
etc. The other Vedas are Yajurveda, Samaveda and Atharvaveda. These are
concerned also with the practical details of the sacrificial rituals, prayers and
mantras and details of meditation which are often symbolic. The best known
among the later scriptures is the Bhagavadgita (or Gita), meaning the "Song
of the Lord". The Gita is a part of the whole text Mahabharata, the Epic of
India.
Diet
11.
Hindus may eat meat and fish but will not eat beef, and rarely pork. However,
vegetarian food may be preferred especially on festivals and sacred days,
when killing is not desirable. The decision is of individual choice.
Dress
12.
Hindus have no religious code for dress. The traditional dress of an Indian
woman is a saree. Normally women cover their entire body when they take
part in a religious activity. They may even cover their head with the fringe of
their saree etc. In some northern parts of India, it is customary for men also to
cover their head with some cloth. Hindus take off their shoes while entering a
temple. They keep footwear outside when they participate in a pooja.
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Ministry
13.
The caste system applies to the social pattern of Hindus especially the social
structure in India. A priest or a Pundit belongs to the Brahmins' caste, but not
necessarily. Priests are also appointed according to one's education,
knowledge or authority in the religious matters. There is no institution or
organized hierarchy of priests in Hindu faith as compared to other religions. A
priest, either a man or a woman, may have some other job as well. He or she
leads in the temple and the communal worship, assist in explaining the
scriptures etc. and officiates the rites.
SOCIAL FUNCTIONING
Caste System
14.
Caste system, as already indicated, refers to the social divisions. It also bears
an impact of the belief in the Hindu community, in general, in the cycle of
rebirths occurring in consequence to one's deeds. The structure of an
exclusive and hierarchical caste system developed into a rigid social structure
in medieval India. Hence a person's social and occupational status as well as
the potentialities of religious and spiritual career could often be traced to the
caste one belonged to. Such a custom is rigid in the rural parts of India, but
there are signs of rapid change and reformation thanks to the education and
the changes natural for the passing of time. In Britain, the differences are
becoming increasingly blurred. A rigid caste-awareness has a say in the
restrictions on marriage between castes, on eating and other things of mixing
in the matters of social intercourse.
Personal Hygiene
15.
Personal hygiene has many ritual practices observed by both men and
women. Cleanliness, purity and health-care in food etc. have always been
looked on as a priority in the services like a pooja in the Hindu religion. The
health-consciousness of Indians also owes to the Ayurveda, the ancient
Indian science of medicine which has become the indigenous tradition.
Marriage and Funerals
Marriage
16.
Wedding is an auspicious, holy as well as a happy occasion for Hindus. It is a
sacrament to mark the sacred contract coming into social recognition between
two persons. It is a ceremony celebrated variously according to one's tradition.
Arranged marriages are popular within the Hindu community. Consequently, a
marriage paves the way for two families to blend. A token dowry may be given
in the place of a gift for the son in law.
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17.
Introduction, Page 75
In Britain, a Hindu marriage takes place before a Registrar but will also
include a wedding officiated by a priest. The ceremony, which takes place in a
temple or a hall, is attended by a large number of invitees. The rituals, which
last for an hour, are highly symbolic containing many prayers done through
offerings to a holy fire in order to get blessings for a happy, long and fruitful
married life.
Funerals
18.
The majority of adult Hindus are cremated. Young children and infants are
buried.
19.
Following a death, the whole family mourns for 10 days. Sometimes the family
members and close relatives may not eat until after the cremation. Several
ceremonies take place at and before the cremation. The eldest son of the
deceased has major a part to play in them.
20.
Before the cremation there are a few rituals to be conducted under the
directions of a Hindu priest. Soon after the death, prayers follow throughout
the mourning duration of 10 days and again at the crematorium. There is no
funeral meal as such.
21.
After returning from the crematorium, the family is involved in ritual washing
and purifying the residence. Some time after the cremation, the ashes are
collected and scattered in some certain places including rivers or a sea and
other holy waters.
Dr H V S Shastry (Faith Adviser to H M Prison Service)
The Bhavan Centre
Annex D (i)
PART 1:
PRACTICE OF ISLAM IN PRISON
Appointment of Muslim Chaplains
1.1
Requests for a Muslim Chaplain (ie an Imam or a Female Muslim Worker)
should be made through the Muslim Adviser’s Office. The Muslim Adviser
can offer help and advice on a range of issues relating to the appointment.
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Corporate worship
Friday prayers (Jum’a)
General
2.1
Friday is the main day of gathering for Muslims and in accordance with Islam,
Friday noon prayers are obligatory for every Muslim. It is therefore particularly
important that prisons enable Muslim prisoners to attend Friday prayers in
accordance with the requirements set out in this annex.
2.2
Women are not obliged, under Islamic teaching, to attend Friday prayer,
although they may do so, if they wish.
Timing
2.3
It is essential that the Friday noon prayer takes place within the specified time
frame. This time frame differs with the seasons. At the winter solstice (the
shortest day of the year) prayer time starts at 12.00 and prayers must be
concluded by 13.50 (times in GMT). In summer, the time frame is wider: from
13.10 until 16.55 (times in BST). Between these seasonal times the time
allowed for prayers progressively narrows or widens.
2.4
The core of Muslim devotion at Friday prayers lasts about 45 minutes. This
comprises:
10 minutes – for ablutions ( to be ready/seated for the sermon)
15 minutes - for the sermon
20 minutes - for communal prayers and worship
(In accordance with the Standard on Religion and paragraph 1.19 of
Chapter One, all prisoners must have the opportunity to attend weekly
corporate worship for a minimum of one hour).
2.5
Copies of prayer timetables are available from the Muslim Adviser’s Office.
For local variations, please consult with the Muslim Chaplain or local Mosque.
Good practice
2.6
In order to accommodate Friday prayers within the prison's working day and
avoid confusion over seasonal differences in timing, it is recommended that
prisons set a fixed start time for Friday prayers all year round: ie to start at
13.10.
Ablutions (Ritual washing)
2.7
In accordance with Islamic teaching, ritual washing is required before Muslim
prayers. Muslim prisoners should be allowed to have a shower before Friday
prayers; this need not be immediately before prayers but can be anytime after
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sunrise on Friday. Where Muslim prisoners work on Friday mornings in an
area that might be classed as unclean (eg as a cleaner or on farms), a shower
should be allowed before prayers.
Ablution facilities at prayer room
2.8
In addition to a shower on Friday morning, Muslim prisoners will need to carry
out ablutions immediately before Friday prayers. As a minimum requirement
Muslim prisoners will need to have access to toilets with jugs of water or
washing facilities. Where possible and practical, mixer taps with seating
should be installed conveniently close to the prayer room. Toilet facilities also
need to be accessible from the prayer room. A jug, water container or plastic
bottle needs to be available in these toilets for Muslim prisoners to wash
themselves after visiting the toilet.
Friday afternoon: after prayers
2.9
After prayers, Friday continues as a normal working day.
However,
depending on operational factors and/or the needs of the Muslim prisoners,
extra time may be added for teaching and discussion. Whilst it may be
convenient to the prison and the Imam for Islamic teachings to follow on from
the prayers, this is not essential and such classes may be arranged at any
time suitable to the prison's timetable and to the Imam's commitments. If
teaching and discussion are added to Friday prayers, prisoners are not
entitled to paid absence from work for this period, only for absence specifically
for the period of Friday prayers.
Leading Friday prayers
2.10
A Muslim Chaplain should lead the prayers. If no Muslim Chaplain is present,
then a knowledgeable Muslim prisoner who is acceptable to the Muslim
Chaplain and to the other prisoners may lead the prayers, but this can only be
a temporary arrangement.
Mandatory
2.11
Muslim prisoners must be allowed to attend Friday prayers within the time
frame specified in paragraphs 2.3 to 2.5 above.
2.12 Muslim prisoners must be allowed to perform ablutions before attending
Friday prayers.
Private worship
3.1
In accordance with Islamic teaching, it is obligatory for Muslims to perform
prayer, five times a day (sunrise, noon, afternoon, sunset and at night).
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Timing of the prayers change as the days lengthen and shorten with the
seasons. In Summer, the time allowed for prayers is longer.
3.2
The prayers are preceded by ritual washing (ablutions), as preparation. For
these daily prayers, Muslims face the direction of Makkah (from Britain this
will be South-East).
3.3
Muslims will wish to perform the daily prayers whether they are in their cell, or
in work/education. On occasions (particularly in Winter) certain prayers will fall
within work/education time and time off should be allowed. Where this
happens, a clean, quiet area in or nearby work or education rooms should be
provided for the prayer which would normally take about 15 minutes. Muslim
prisoners at work or education will also need access to toilets with jugs and
washing facilities so that ritual washing may be performed before prayers.
3.4
Muslims require only a prayer mat to pray, and may also wear a prayer cap.
Female prisoners will require a scarf to cover their heads for prayer, even if
they do not wear one all the time.
Good practice
3.5
As some of the daily prayers will be performed in cells, a modesty screen to
be provided, if the direction of prayers faces the in-cell toilet. A portable
screen is acceptable.
Diet
4.1
For detailed information see Catering PSO 5000.
4.2
Muslims are only allowed to eat Halal Food. The term “halal” is defined as
that which is permissible under Islamic Law. In the context of meat this means those
animals which are permitted to be eaten and which have been slaughtered according
to Islamic Law. In particular, halal food must be free from any product or by-product
derived from pigs, eg pork, bacon, ham; and from all alcohol. The term “haram”
defines all that is not permitted under Islamic law.
Religious Observance
Ramadhan
5.1
Ramadhan is the month when Muslims fast, abstaining from food and drink
from dawn till sunset. This month is very important in Muslim belief, as it
enables Muslims to concentrate on spiritual matters. Fasting at Ramadhan is
obligatory for every Muslim who is fit to do so. (Under Islamic law, there are
some exemptions from fasting, eg for those who are sick.)
5.2
It is therefore important to allow prisoners to participate in Ramadhan as fully
as they wish within the constraints of the prison timetable and regime.
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5.3
Introduction, Page 79
During Ramadhan, prisons need to make special food arrangements for
Muslims observing the fast and it is important that the diet offered to fasting
prisoners is sensitive to their needs. Catering arrangements need to be as
flexible as possible and tailored to the Muslim prisoners need to fast. For
further details please see PSO 5000 (Catering).
Good practice
5.4
See also the booklet “Guidelines for the Preparation of Food for Muslim
Prisoners and Procedures for Ramadan” by SO Botterhill and Imam M Gora.
5.5
This requirement for Muslims to fast has important implications for prisons in
terms of :
timing of meals;
receptions and inductions;
mandatory drug testing.
Timing of meals
5.6
Where normal evening mealtime is more than an hour after sunset , the
Muslim prisoner who is at work or education should be provided with a snack,
eg sandwiches to be consumed before the main evening meal; he/she also
needs to be allowed a 20 minute recess to break the fast and to read prayers.
5.7
In the evening each Muslim prisoner should be provided with sufficient food
for two meals: one evening meal to break their fast, the second corresponding
in amount to both breakfast and lunch to be taken away for consumption by
the Muslim prisoner later in their cell.
Good practice
5.8
A container (e.g. a vacuum flask), to be provided to keep food warm in cell.
5.9
Where possible, Muslim prisoners may be employed in the kitchen for the
preparation of Ramadhan food and to serve halal food on the wings.
Induction and reception
5.10 For Muslim prisoners arriving at a prison and going through reception or
induction procedures during Ramadhan, it is important that allowances are made
for them to follow these practices immediately if they wish to do so.
MDT
5.11
Guidance on MDT during Ramadhan is set out in the Drug Strategy Unit MDT
manual, together with the update contained in MDT Bulletin 28.
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Fasting after Ramadhan
5.12
Under Islamic teaching, there are other times when fasting is strongly
recommended for Muslims. Among these times are Mondays and Thursdays
of every week, a few each month in the two months heralding the coming of
Ramadhan, six days after Ramadhan following Eid al Fitr or any day of any
month except the two Eids and Fridays.
5.13
Where Muslims miss one or more days of fasting in Ramadhan, Islamic
teaching requires them to make it up after Ramadhan, except on the days
mentioned above. Requests from individual Muslim prisoners to meet their
needs on these days should be considered in consultation with the Muslim
Chaplain.
Dates Of Muslim Religious Observance
Dates on which Muslim prisoners must be excused from work/education
5.14
Muslims throughout the world observe the following dates, which are
considered official holidays and Muslim prisoners must be excused from work.

Eid-ul-Fitr celebration of the ending of Ramadan (fasting period).

Eid-ul-Adha when Muslims remember Prophet Ibrahim’s (pbuh –
peace be upon him) acceptance of the Divine command to
sacrifice his son Ismail (pbuh).

Miladun-Al-Nabi: The Prophet Mohammed's (pbuh) birthday

Ashura: the day prophet Musa (Moses) and his disciples were
liberated from the tyranny of Pharaoh and also the day on which
Prophet Mohammad’s grandson Husseien was martyred.
5.15 Details of these and the dates of other religious festivals are published
annually in a PSI.
Eid al Fitr & Eid al Adha
5.16
On these dates, arrangements should be made for congregational prayers
between sunrise and noon. Where a Muslim Chaplain is unable to lead
prayers, then with the Muslim Chaplain’s permission in advance, it is
acceptable that the congregational prayers, in this circumstance, can be led
by a Muslim prisoner without the presence of the Muslim Chaplain.
Good practice
5.17 Arrangements should be made for the pay phones to be switched on to allow
phone calls to be made.
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5.18
Introduction, Page 81
All Muslim prisoners should be made aware of Festival days and allowed to
participate in congregational prayer and feasts.
5.19 Where it is not possible for the feast to take place on Eid, it may be provided
on any one day of the three days after Eid.
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Other festivals
5.20 It is possible for the following festivals to be observed within the normal prison
routine.
The Day of Hijrah: the start of the Islamic Calendar. (The day of migration of
Prophet Mohammad (pbuh) from Makkah to Medina.)
Muharram: the 10th day of the first month in the Islamic Calendar
Al-Isra wa al-Miraj (Ascension) on the 27th of Rajab.(The journey from Medina
to the Al-Aqsa Mosque and Ascension to the Heavens by Prophet
Mohammad (pbuh).)
Laylat ul-Qadr (Night of Power) on the 27th of Ramadhan. (The last of the 10
nights of Ramadhan)
Shabi Barat on 15th of Shabaan: Change of direction of Qibla from Palestine
to Makkah and also the night of Forgiveness.
5.21
The Islamic calendar is based on the lunar year. The start date of the Holy
month of Ramadhan and festivals are subject to the sighting of the new moon.
Because of this, notification of the precise dates of the start of Ramadhan and
the Eid-al-Fitr festival (end of the fasting month) can only be made once the
new moon has been sighted. This also means that Muslim festivals fall about
eleven days earlier each year. (Notification of the Eid-al-Adha festival later on
in the year should be possible ten days in advance as it is based on the 10th
day of the month.)
5.22
Notification of precise dates of Ramadhan and of the festivals will be made by
the Muslim Advisor’s Office to all establishments. Copies of the timetables for
Ramadhan may be obtained from the Muslim Advisor’s Office or from the
local Muslim Chaplain. (Please note: there may be a variation of opinion on
the starting dates because of the different views held on sighting of the moon;
the Muslim Chaplain should also be consulted and his/her advice followed.)
Religious texts and artefacts
6.1
Muslims treat the Holy Qur’an, whether in Arabic or any other language, with
great reverence and store it on a high shelf; likewise religious articles are also given
reverence.
6.2
Copies of the Holy Qur’an in English translation are available for Muslim
prisoners from the Muslim Chaplain or Muslim Advisors Office. (RB025)
6.3
Religious items which can be allowed in personal possession are:
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the Qur'an and books on Islam which contain special
supplications/extracts from the Qur’an, and other religious books
that contribute to a better understanding of Islam. For further
advice consult the Muslim Chaplain or Muslim Adviser’s office.
Clear plastic pouch - for storage of Qu’ran
Prayer mat
Small piece of clay from Karbala (Iraq) for head rest – for Shi’a
Muslims only
prayer beads - Tasbee
Skull cap or turban
Scarf and loose clothing to wear during and after prayers - for
female Muslim prisoners
Miswak/Salvak stick (small toothbrush size twig for religious and
dental benefits)
Plastic jug - for personal hygiene
Alarm clock - to be used to awaken for morning prayer and
Ramadhan
A pendant, which has extracts from the Quran or name of Allah
(God).
Musk or Itar – non alcohol perfume in small plastic bottle
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Work
Mandatory
7.1
Muslim inmates must not be required to do work which involves contact with
pigs or pork eg on prison farms or in the kitchens.
Dress
Men
8.1
There are no general requirements except that men cover their heads whilst
at prayer. A prayer cap is used during prayers; some Muslim men prefer to
wear a cap all the time. Some men may also wear a turban or clothes from
the area from which they originate.
8.2
The most important factor for Muslims is that they are required to avoid
nakedness from the navel to the knees at all times. Where there is no
modesty screen in communal showers, Muslims will wish to wear swimming
trunks or a bathing costume.
Women
8.3
Some Muslim women may choose to be veiled at all times while others may
choose to wear a headscarf (called the hijab).
Men and Women
8.4
An important item is the taviz or amulet (which may be made of metal or
cloth), which may be found tied around the neck or arm. Where this article is
worn, it should be respected by staff because of its religious significance.
8.5
For details of searching procedures see PSO 1000 (Security).
Personal Hygiene
9.1
Muslims are required to observe high standards of personal hygiene at all
times. At certain times it becomes obligatory for a Muslim to take a shower.
Washing, following the use of the toilet is required. If facilities are not
available, inmates should be able to take a jug of water to the toilet.
9.2
Muslims are required to remove pubic and underarm hair and clip hand and
toenails within 40 days. Muslim prisoners will need to have a razor or hair
removing cream and nail clippers for this purpose.
9.3
Like many Asian women, Muslim women prefer to be examined by female
doctors and would wish to uncover only parts of their body at a time.
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Good practice
9.4
Modesty screen to be provided in communal showers.
Marriage (See also C/I 35/88)
10.1
Muslim couples usually have a religious ceremony and a civil ceremony. The
religious ceremony is very simple and an Imam will normally officiate.
Deaths and burials (See also PSO 2710)
11.1 The Muslim Chaplain or Muslim Adviser’s office should be asked for guidance
on Islamic practice.
11.2
When death is imminent, family members, or the Muslim leader, will simply
recite verses from the Qur’an by the bedside of the dying person; who may if
possible repeat the Shahadah. If there is no family member or Muslim
Chaplain available, any practising Muslim may be asked to offer help.
11.3
All Muslims are buried. Cremation is forbidden for Muslims. Funeral prayers
are read in the Mosque or in the graveyard. The coffin is taken to the Mosque
where funeral prayers are said, washing and shrouding of the body are
carried out. (Women attend to a female corpse and men to a male corpse). A
period of mourning follows.
11.4
When attending a Mosque for funeral prayer, Escorting Officers (male &
female) need to show respect for the place and occasion.
Contacts
Muslim Adviser’s office
HM Prison Service
Room 410
Abell House
John Islip St
London SW1P 4LH
Tel: 0207 217 8832
Fax: 0207 217 8980
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Annex D (ii)
PART 2:
ABOUT ISLAM
INTRODUCTION
1.
Islam is the religion of the Unity/Oneness of Allah (God) and tolerance
towards all mankind. As such, Islam stands for purity, peace and complete
submission to the will of Allah. A Muslim is one who submits to Allah's Will
and sincerely professes the Declaration of Faith (Shahadah) "I bear witness
that there is none worthy of worship except Allah and that Muhammad (Peace
be upon Him) is His Messenger".
2.
Islam has its primary source of teaching and law in the Qur’an. This is the
actual message of Allah giving His final statement on the meaning, purpose
and conduct of human existence. The Qur’an was revealed to the Prophet
Muhammad (Peace Be Upon Him) during the last twenty-three years of his
life, early in the seventh century (CE).
3.
A second source of Islamic teaching and law is the Hadith/Sunnah. These are
sayings, actions and approvals of the Prophet. Other sources of Islamic law
are the consensus [ljma] among scholars and jurists, and interpretations and
expositions [Qiyas] of the law.
4.
Islamic faith, worship, religious requirements and daily life are enunciated and
regulated by sacred laws, called the Shariah that are based on the Qur’an,
Hadith, ljma and Qiyas.
5.
Worship in Islam has a very wide scope that could be private or communal.
Much of this is encapsulated in the five pillars (or fundamental beliefs) of
Islam:

Al Shahadah: sincere faith from the heart and verbal testimony
that there is none worthy of worship except Allah and that
Muhammad (pbuh) is His Messenger.
The fundamental articles of Islamic belief are:
i)
iii)
Faith in Allah and in the Oneness of Allah, the Creator and
Sustainer of the Universe.
Belief in all the Prophets and Messengers of Allah, beginning
with Adam, including Abraham (Ibrahim), Isaac (Ishaq), Jacob
(Yaqub), Moses (Musa), Solomon (Sulaiman), Jesus (Issa), and
ending with Muhammad (Peace be upon them all).
Belief in all the Revelations of Allah, concluding with the Qur’an
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ii)
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iv)
v)
vi)
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Belief in Angels as servants of Allah
Belief in Life after Death and the Day of Judgement
Belief in the accountability of humans for their own actions

Salah: praying five times a day, before sunrise, noon, late
afternoon, sunset and late evening, is essential. Obligatory
ritual washing precedes prayer. Preferably prayer will be
performed in congregation in the Mosque led by the Imam,
but when this is not possible a Muslim can pray almost
anywhere, wherever it is clean and quiet. During prayer,
Muslims face towards Makkah ( in Saudi Arabia), which
from Britain is generally in the Southeast direction.

Zakah: a specific obligatory contribution that is to be used
primarily for the poor and needy.

Sawm - fasting during the month of Ramadan. The Muslim
abstains totally from food, drink, smoking and sexual
relations between dawn and sunset, as a form of discipline,
a means for helping one to observe Allah’s instruction, and
as an expression of thanksgiving. A Muslim may be exempt
from fasting if he/she is ill, but must make up for the days
missed when recovered, unless he/she suffers from an
incurable disease then s/he can feed one poor person in
lieu of every fasting day.

Hajj - pilgrimage to Makkah. All Muslims who can afford it
must make this pilgrimage at least once in a lifetime.
Muslims visit sacred sites in and around Makkah and
Madinah (in Saudi Arabia).
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Sacred Writings
6.
The Holy Qur’an is the Muslims’ most Sacred book. It contains the precise
message from Allah revealed through the Prophet Muhammad (PBUH),
written down without alteration, in the words in which it was revealed. It is the
final source of guidance on the whole meaning, purpose and conduct of
human existence.
7.
An additional source of guidance is found in Hadith (traditions) containing
words of advice and acts (Sunnah) of Muhammad (PBUH). There are various
books of Hadith of which Bukhari and Muslim are the most famous.
Ministry
8.
There is no ordained priesthood or centralised authority in Islam since the
individual's bond with Allah is direct and needs no intermediary. In Britain,
most Mosques will have an Imam in charge responsible for leading prayers,
teaching and performing religious functions. Any Muslim knowledgeable of
the Qur’an can, however, lead the prayers. An Imam is normally present at
religious events such as marriage, death and burial.
9.
A Muslim Chaplain/Imam is a male or female who has graduated in Islamic
theology and law or someone who is competent to lead Muslims in prayer. A
female Muslim Chaplain may only lead prayers in all female congregations.
Other beliefs
10.
Guidance on the rights and obligations of every Muslim within the family is
given in the Qur’an. Marriage and the raising of children are fundamental to
the Muslim life and are the religious duty of all Muslims. In Islam, marriage is
a civil contract and is a mutual agreement, made between the man and the
woman before Allah and witness by Muslims. Marriage encompasses
religious, practical and social, legal and economic aspects of family life. All
family members have responsibilities to care for any elderly and relative who
is ill.
11.
Sexual morality is strict to ensure protection of the family and community and
the sexes are segregated after puberty. am does not call for suppression of
sexual desire, but encourages marriage. Those who do not marry are
advised to protect themselves from sinful indulgence.
The Shi’a School of Thought on Islam
12.
The majority of the world’s Muslims belong to the Sunni school of thought but
the largest minority within Islam are Shi’a Muslims. The Shi’a differ with their
Sunni brethren on the question of the succession to the Holy Prophet
Muhammad, maintaining that Imam Ali, the Prophet’s cousin and son-in-law,
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was appointed by the Prophet by divine command to succeed him. Imam Ali,
according to Shi’a belief, was the first of a succession of 12 Imams, the last of
whom is Imam Mahdi (the son of the 11th Imam) who is believed to be in a
state of occultation.
13.
The Shi’a like all Muslims, believe that the Holy Prophet Muhammad (PBUH)
was the FINAL MESSENGER AND PROPHET sent by God to mankind, and
therefore after him, no one has the right to claim to be a prophet or
messenger. The Holy Qur’an is the same for both Shi’a and Sunni Muslims.
14.
Shi’a and Sunni Muslims do not differ on major common practices, such as
the obligatory five daily prayers, fasting during the holy month of Ramadan,
Hajj and payment of Zakat (alms). However, Shi’a Muslims usually join the
noon and afternoon prayers (although they can pray them separately at
different times, like the Sunnis). Similarly, they also usually join the sunset
and evening prayers. There are slight variations in terms of ritual and
practice, particularly with regard to marriage and death.
15.
Shi’a Muslim commemorate ‘Ashura, an annual mourning commemoration in
remembrance of the Prophet’s grandson, Imam Husayn, who was martyred.
Arba’een (40 days after ‘Ashura) is also a day of mourning.
Muslim Advisor's Office
Chaplaincy HQ
Room 410
Abell House
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[Annex E (i) replaced 23/07/07 in accordance with PSI 28/2007]
Annex E (i)
PART 1:
PRACTICE OF JUDAISM IN PRISONS
Ministry
1.1
The main members in the order of ministry within Judaism are the Rabbi and Cantor.
The title Rabbi means teacher; a rabbi is an expert in Jewish law and leader of the
Jews in the local community. He will often preach during synagogue worship. The
Cantor or Reader leads the service in the synagogue; he needs a good voice as most
of the service is chanted.
1.2
Requests for a Jewish Chaplain should be made to the Jewish Visitation Committee:
Visitation Committee
Bet Meir
44b Albert Road
Hendon
London, NW4 2SG
Telephone:
020 8457 9709
Fax:
0208 457 9707
E-mail: sue.soloway@jvisit.org.uk
1.3
The Faith Adviser to prisons on Judaism is the Rev Michael Binstock, contactable at the
Visitation Committee address above and on email:
revbinstock@brijnet.org or
michael@aje.org.uk
1.4
See paragraphs 8.1 and 8.2 for specific provision for Orthodox Jewish prisoners.
Corporate Worship
2.1
The Sabbath (Shabbat), the most important of Jewish holy days is observed weekly
from sunset on Friday until nightfall on Saturday. It is set apart from the rest of the
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week for worship, rest and peace. The devout Jew does not work or transact
business on the Sabbath.
2.2
Jewish prisoners are not required to work during the Sabbath period ie from half an
hour before sunset on Fridays until dark on Saturdays.
2.3
In prisons, the normal service times are Sabbath evening and mornings. The Jewish
Chaplain may wish to conduct a service on the Sabbath or at other times during his
visits to the establishment. In the absence of a Chaplain or Rabbi, any lay Jew may
lead communal prayer. Candles may be kindled (lit) in the Chapel or multi faith room
at the Sabbath service where the Jewish Chaplain, or another member of staff, is
present.
2.4
Jewish prisoners may wish to wear caps and prayer shawls and Orthodox Jews, in
addition, would wear phylacteries (strap-on leather boxes enclosing parchment
sections of the scriptures which are worn by male orthodox Jews on the forehead and
arm) during weekday morning services.
Private worship
3.1
Regular and frequent prayer is an essential part of Jewish daily life. Jews may pray
whenever they wish, but for the devout there are three set occasions for prayer:
morning, afternoon and evening. The head is covered during prayer with an ordinary
hat or skullcap (yarmulke or kippah). In the morning a prayer shawl (talith) is worn
and on weekdays phylacteries (tefillin) may be worn. The tefillin are black leather
boxes containing four passages of scripture, which are strapped to the forehead and
left upper arm. The Shema (Deuteronomy 6. v.4.6) is recited morning and evening.
The Orthodox Jew may continue to cover his head throughout the day as a sign of
reverence to God. Married women cover their heads at prayer.
3.2
Private worship is possible for prisoners in cells or rooms within the normal
establishment routine. The strict requirements of the Jewish faith can be met by
allowing the wearing of phylacteries for morning prayers (lasting some 30 minutes).
Some male Jewish prisoners will also wish to wear a small cap (yarmulke or kippah)
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and prayer shawl (talith) during morning prayers. Prisoners may wish to keep some
or all of these items in possession. (See paragraphs 7.1 and 7.2 for full list of items
in possession.)
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RELIGIOUS FESTIVALS
4.1
There are a number of religious festivals found within the Torah that are observed
within Judaism following similar practices as for the Sabbath. All begin at sunset of
the previous day and end at nightfall the following day(s).
4.2
The Jewish calendar is lunar, but to keep in step with the Gregorian calendar, leap
months are intercalated (ie inserted) at regular intervals since the festivals are tied to
the agricultural seasons. Observant Jews do not work on the major Jewish festivals,
but rather, worship together on these days. Jewish prisoners must not be required to
work on major festivals. There may also be some minor restrictions on working
during the minor festivals, (see paragraphs 4.13 – 4.15).
4.3
Details of these and all other religious festivals are published annually in a PSI.
4.4
Operational staff in prisons need to be aware that Orthodox Jewish prisoners will
have religious objections to travelling on the Sabbath and on festival days. Where
possible, staff need to be sensitive to this unless there are overriding operational
reasons.
MAJOR FESTIVALS
Rosh Hashanah (New Year) (September/October)
4.5
The Jewish year begins in late September/early October with Rosh Hashanah, the
New Year Festival, which lasts 2 days. For Jews, this is a time of divine judgement in
which the fate of the world in the coming year is determined. Jews repent of their
sins, the ram's horn (shofar) is sounded to remind them of their shortcomings and a
call to spiritual awareness. It is also a time to eat sweet foods as a symbol of the
good year to come and to greet relatives and friends. The period between New Year
and Atonement is a time of soul searching and penitence, culminating in Yom Kippur,
the Day of Atonement. The Jewish date for the New Year falls on 1st and 2nd of
Tishri.
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Yom Kippur (Day of Atonement) (September/October)
4.6 This is the most solemn day in the Jewish calendar: a day of fasting, devoted to prayer
and worship, seeking atonement (ie 'at one' with God) from God for past sins. The
Jewish date is 10th Tishri.
4.7
Jewish prisoners who wish to observe the fast must be given a substantial meal not
less than one hour before sunset on the eve of the fast and a further substantial meal
when it ends at nightfall the following day.
Tabernacles (Sukkot) (September/October)
4.8
This occurs five days after Yom Kippur. It is primarily a Harvest Festival, but linked
with the exodus of the Children of Israel from Egypt. For the period of the festival,
Jews live in a little shack or booth (sukkah) covered with branches and remember the
time that their Israelite ancestors wandered through the wilderness after the exodus
protected only by the mercy of God. The Jewish date is 15th to 23rd Tishri. Where a
Jewish prisoner requests the use of a Sukkah, this should be discussed with the
Jewish Chaplain and Governor. (Further advice is also available from the Jewish
Visitation Committee -see para 1.2 for contact details.)
Rejoicing of the Torah (Simchat Torah) (September/October)
4.9
Tabernacles concludes with the festival of Shemini Atzeret on 22nd Tishri and
Simchat Torah on 23rd Tishri. Simchat Torah is a particularly joyous occasion with
special appeal to children. It commemorates the conclusion of the reading of the
Torah in the Synagogue.
Pesach: the Festival of Passover (March/April)
4.10
Pesach is the Festival of the Exodus of the Israelites from Egypt, also known as the
Feast of Unleavened Bread, remembering the period when in their haste to leave
Egypt they only had time to make bread without yeast. The staple food eaten during
Passover is unleavened bread (matzah). On the first two nights a ritual ceremony
(Seder) is held, a tradition maintained even among Jews who do not keep up with
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other Jewish traditions. Orthodox Jews will possess a completely separate set of
kitchen and tableware for Passover. The Jewish date is 15th to 22nd Nisan.
4.11
For Passover, the first two and last two days are full festival days on which Jews do
not work; on the intermediate days, however, most Jews would normally work.
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Pentecost (Shavuot) (May/June)
4.12
This is celebrated seven weeks after Passover and lasts 2 days. It is known as the
Festival of Weeks because it is held seven weeks after Passover and commemorates
the giving of the Ten Commandments to Moses on Mount Sinai. It used to be
associated with the harvests of Israel when people brought to the Temple the first
crops of barley, wheat and fruit. Most synagogues today are still decorated with
flowers and plants in thanksgiving to God. The Jewish date is 6th and 7th Sivan.
MINOR FESTIVALS
The Festival of Dedication (or of Lights) (Chanukah)
4.13
This is a minor festival commemorating the victory of the Maccabees over Antiochus
of Syria in the 2nd Century BC in preservation of their faith and lasts for eight days.
On each night an extra candle is lit in the eight-branched candelabrum (menorah)
until all eight candles are burning. The Jewish date is 25th Kislev. Where the Jewish
Chaplain or another member of staff is present, Chanukah candles may be kindled
(lit) in the Chapel or multi faith room.
Feast of Esther (or lots) (Purim)
4.14
This carnival-like festival commemorates how the Jews of the Persian Empire were
saved from the villainous Haman as recounted in the Book of Esther. It is a joyful
festival with parties, presents to the poor and fancy- dress parades. The Jewish date
is 14th Adar. The Jewish Chaplain may wish to attend to read the Megilah; this
involves bringing in a parchment scroll of the Book of Esther and chanting it aloud to
the prisoners. Some prisoners would read it themselves. This takes about 30 – 40
minutes.
Tishah B'Av
4.15
This is a fasting day, and tragic day of mourning commemorating the
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destruction of the Temple in 586 BC and again in 70 AD. The Jewish date is 9th Av.
Orthodox prisoners may wish to fast for a period of 25 hours starting the night before.
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DIET
5.1
For full details, see PSO 5000 (Catering). Food eaten by Orthodox Jews is
determined by strict adherence to the Jewish dietary laws. Some Jews will observe
the dietary requirements only partially or reject
of some Reform Jews, although many
them completely, as in the case
will tend to eat kosher- style food
developed from traditional cuisine.
5.2
A Jewish prisoner who satisfies the Jewish Chaplain (or obtains such confirmation
from their “home” Rabbi) that they have a sincere desire to adhere to the Jewish faith
and to follow Jewish dietary laws, shall be provided with one pre-packed frozen
kosher meal per day. The rest of the diet shall be vegetarian. Any prisoner satisfying
the Rabbi and Governor that they cannot partake of vegetarian food may be provided
with a second pre-packed kosher main meal each day.
When facilities for kosher
requirements are not available for Jewish prisoners who wish to observe the dietary
regulations, (eg on reception) a vegetarian diet must be provided.
5.3
Jewish prisoners at Passover receive supplementary foods to be supplied by
arrangement with the Jewish Chaplain. A list of foods (kosher, where relevant) which
must be supplied to Jewish prisoners during Passover has been agreed with the
Jewish Visitation Committee. This comprises:

Matzos
5 cartons

Soft margarine
500 grams

Soup in a cup
8

Cheese portions
300 grams

Jam
1 large jar (250 grams)

Fresh fruit x 2

Salad

Tea, Coffee, sugar etc
Eggs, fresh fruit and salad must be provided daily by the prison kitchen.
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Dress and hygiene
6.1
Orthodox Jews will, and non-Orthodox Jews may, wish to wear skull caps (kippah)
and prayer shawls for private and corporate worship. Some of each group may wish
to wear the cap at all times. Some Jewish male prisoners may wish to wear the tzitzit,
a four cornered garment with wool fringes attached.
6.2
Jewish dress varies greatly. Some men often have their heads covered and some
married women cover their hair.
6.3
Some Jews (especially Orthodox) observe hand washing rituals on rising and before
meals. Normal prison facilities are adequate to fulfil these requirements
Religious books and artefacts in possession
7.1
Jewish prisoners may wish to have in possession some or all of the following items
and this should be permitted:

A copy of the Torah and a Prayer Book (Siddur);

Prayer cap (yarmulke or kippah)

Prayer Shawl (talith)

Tephillin (Phylacteries): two strap-on leather boxes enclosing parchment
sections of the scriptures, which are worn by male orthodox Jews on the
forehead and arm.

7.2
Tzitzit (four cornered garment with wool fringes attached).
Copies of the Holy Scriptures (according to the Masoretic Text) and the Authorised
Daily Prayer Book are available from the local Chaplaincy team for Jewish prisoners'
use. The Pentateuch and Haftorahs are also available.
Orthodox Jewish prisoners
8.1 Strictly Orthodox Jewish prisoners may have certain specific needs and requirements
that can best be met through the services of an Orthodox Jewish Chaplain.
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Requests for an Orthodox Chaplain should also be made via the Jewish Visitation
Committee (contact details in paragraph 1.2). The Visitation Committee may draw in
particular on the services of the Society for the Welfare of Jewish prisoners (SWJP)
which has a long history of involvement with orthodox and ultra orthodox Jewish
prisoners. Only a very small number of prisoners will fall into this category. The
Society provides its services at no charge to establishments. The Rabbis who visit
on behalf of the Society or who are otherwise endorsed to visit Orthodox prisoners
are:
Rabbi Kurt Stern
Rabbi Malcolm Vennitt
Rabbi Israel Moskovitz
Rabbi David Saurymper
8.2
All have been security cleared to the level appropriate for chaplains.
Marriage (see also CI 35/88)
9.1
If a Jewish prisoner has permission to marry, officers will not be required to take part
in the ceremonies, but there will be no objection to them sitting alongside the
prisoner.
Funerals
10.1
There are no special rites for a dying person. However a prisoner of the Jewish faith
should not die alone. The Jewish Chaplain should be asked to attend, (if this is not
possible, any practising Jew is acceptable) so that the dying person may recite the
appropriate prayers.
10.2
In accordance with religious practice, delay in burial is prohibited, and subject to the
Coroner’s permission (see chapter 8 of PSO 2710 – Follow-up to Deaths in custody)
arrangements for burial should be made immediately after death occurs.
The
prisoner's family and the Jewish Chaplain should be consulted concerning
preparation for burial. Orthodox Jews are always buried in a Jewish cemetery. NonOrthodox Jews are normally buried. Reform Judaism does not object to cremation.
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Unless accompanying officers themselves are Jewish, they will not be expected to
take any part in the service. After the funeral, special mourning rites are observed by
the bereaved, ie children, spouse, brothers and sisters. These last for seven days
and take place at home, often where the deceased used to live.
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Annex E (ii)
PART 2: GENERAL INFORMATION ABOUT JUDAISM
Theology
1.
Judaism, the religion of the Jewish people, has, at its heart an underlying premise,
the belief that there exists only one indivisible God who is the Creator and ruler of the
universe and all that is in it; transcendent and eternal, knowing and seeing
everything.
2.
God has revealed the Law (Torah) to his specially appointed people, the Jews, which
on the one hand forms the central part of the particularistic covenant, or bond, between
them. On the other hand the Torah contains a message from God to humanity,
mediated through the Jewish prophets but of universal validity. Through Abraham, the
biblical patriarch, the Jewish faith was given its first expression and the blessing and
inheritance from God to the Jewish people, especially the promise of the land, Israel,
that maintains a central place in Jewish thought and practice.
3.
The essence of the Jewish faith is contained in a prayer called the Shema, which is
found in the Torah and recited daily by the devout Jew: it begins:
“ Hear, O Israel, the Lord our God is one Lord: and you shall love the Lord your God
with all your heart, and with all your soul and with all your might. And these words which
I command you this day shall be upon your heart".
(Deuteronomy, Chapter 6. verses 4-6)
4.
The basic doctrines and tenets of Judaism concerning its beliefs, philosophy, law and
ritual are contained in the Torah (which means “teaching”), the five law books of
Moses (the Pentateuch) which are Genesis, Exodus, Leviticus, Numbers and
Deuteronomy.
5.
The Jewish Bible consists of three parts: the Torah, the Prophets and the Writings.
The Torah consists of the five lawbooks of Moses (the Pentateuch): Genesis,
Exodus, Leviticus, Numbers and Deuteronomy.
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The Prophets are divided into two sections: early Prophets -Joshua, Judges, Kings.
Samuel, Isaiah, Jeremiah and Ezekiel; later Prophets include the twelve minor
Prophets - Amos, Hosea, Micah, and others.
The Writings are a variety of books including the Psalms, Proverbs, Ruth, Esther,
Daniel, Lamentations, Ecclesiastes, etc.
The Talmud explains the laws written in the Torah.
6
The detailed interpretation and explanation of the law written in the Torah is found in the
Talmud and covers the many aspects of Jewish life and thought including laws about
agriculture, festivals, marriage and divorce, civil and criminal laws and the laws
concerning food and drink.
DIFFERENT GROUPS WITHIN JUDAISM
7.
Within Judaism there are a number of different groupings based on common ancestry,
religious identification and mutual concern. In each of these groups there are variations
in respect to religious belief and practice, ritual observances, lifestyles and degree of
acculturation.
Orthodox Judaism is the traditionalist approach which believes that a complete
revelation of God's eternal will has been conveyed through the Bible and Rabbinic law
and therefore
is fully authoritative.
Conservative Judaism emphasises and is committed to the historical elements of
the Jewish tradition, but with adjustment and change in response to theological and ritual
concepts as objects of continuing and evolving change.
Reform Judaism holds to an historical religious experience inspired by the
progressive
revelation of God's will for each generation emphasising ethical
concepts rather than ritual
Law.
In Reform congregations, women play an active part in synagogue management and
in
some cases act as full-time Rabbis or Cantors.
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The synagogue
8.
In a synagogue, a minimum of 10 adult male worshippers must be present for a
service to take place. There are many variations in form and customs in synagogues
reflecting the particular religious views of the congregations. In Orthodox
synagogues, men and women sit separately but in Reform synagogues mixed
seating is normal. The ritual and participants also vary accordingly. In Orthodox
services, the men wear their skull-caps, talliths and tefillin with the women seated in
the galleries. In Reform services women share the conduct of the service.
9.
A synagogue can be a simple room and contain the two main items of the ark and
bimah. The ark is a decorated cupboard or cabinet to contain the scrolls on which the
Jewish Law, the Torah, is written. The bimah is simply a raised platform with a
reading desk on which the scrolls are placed when read aloud during worship. A
menorah, the seven-branched candlestick, and a lighted lamp hanging near the ark
are normally installed. All these items can be portable. Normally a Rabbi (teacher)
and Cantor or Reader lead the worship, but any layperson can officiate in their
absence.
10.
The synagogue is, however, a totally lay institution and therefore any adult male Jew
may lead the prayers, read from the Torah and perform other synagogue rituals.
11.
Jews will attend the synagogue for corporate worship services, which are held at the
onset of the Sabbath on Friday, and on Saturday morning afternoon and evening at
the termination of the Sabbath. The observant Jew does not work or travel on the
Sabbath.
Aspects of social functioning
12.
A child is considered a Jew if born of a Jewish mother.
Circumcision
13.
Boys are normally circumcised on the 8th day after birth and are then given a Hebrew
name.
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Age
14.
Until the age of twelve for a girl and thirteen for a boy, a child is regarded as a minor.
After instruction in Jewish religious law and the Hebrew language, the child at the
age of twelve or thirteen is regarded as an adult. This is marked by the ceremonies
of a Bar Mitzvah for a boy and a Bat Mitzvah for a girl.
15.
Old age is given great respect in Judaism. Children have a duty to honour and look
after their parents. In established Jewish communities old people's homes are often
well endowed to provide a comfortable and Jewish atmosphere.
The Jewish Home
16.
The Jewish home is the centre of Jewish life and ritual. Traditionally the Jewish
family will fix a mezuzah (a small parchment scroll on which is written the first two
paragraphs of the Shema and contained in a metal case) to each doorway of their
home. A traditional Jewish home may have a plaque on a wall facing Jerusalem,
known in the west as mizrach (ie.'east').
17.
On Sabbaths and festivals the family endeavour to eat their meals together, which
are accompanied by benedictions and hymn singing. Before food is eaten, their
hands should be ritually washed as they are on rising in the morning. A number of
other ritual observances are customary in the Orthodox Jewish home. Life is
structured around religious observances, which affect both family and individuals.
Diet
18.
Jewish dietary laws prohibit the eating of all animals which do not have cloven hoof
and chew the cud, all birds which are birds of prey and all sea creatures which do not
have fins and scales. Food which can be eaten is known as kosher. To be Kosher,
animals must be religiously slaughtered, certain parts removed and the meat salted
to remove the blood before it can be eaten. Kosher fowl (not birds of prey) must also
be slaughtered and dressed in the prescribed manner.
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19.
Introduction, Page 106
Meat and dairy products cannot be cooked, served or eaten together. Milk products
may not be eaten with or immediately after meat products; an interval of time
depending on the custom of the community must elapse between meat and milk.
Meat products, on the other hand, may be eaten after milk products, after a short
interval.
20.
Fish (kosher if with scales and fins) does not require special preparation. Fish can be
eaten with dairy products, if prepared with non-meat shortening or if broiled.
21.
Fish, meat, milk and their products, eggs, fats, oil and shortenings are all considered
kosher only if derived from the above-mentioned animals or from plants and
vegetables.
22.
Utensils used for the preparation and serving of non-kosher food may not be used for
kosher food or vegetables. Separate utensils are used for meat and milk foods.
23.
During the eight days of Passover, Jews do not eat leavened products nor would
they wish to touch any leavened products. Instead they eat special foods including
matzos (unleavened bread).
Marriage and Funerals
Marriage
24.
Marriage signifies the setting up of a new family -the family being the basic unit of
Jewish ritual. It is a holy thing instituted by God and it reminds the Jew that the home
is a sanctuary in which God dwells. Judaism does not accept marriage with a nonJewish spouse, and marriage between a Jew and a non-Jew cannot be performed.
The ceremony is called Kiddushin, meaning 'to be holy', and takes place usually in a
synagogue. The legal essentials are that the Secretary for Marriages of the
Synagogue is present as a witness and registrar.
25.
An essential part of the service is the act of marriage contracts and vows, which take
place under the marriage canopy. Men must have their heads covered at all times.
During the ceremony under the canopy there are 2 occasions in which the bride and
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bridegroom drink wine as prayers are said. The marriage service lasts about 30
minutes.
Funerals
26.
Orthodox Jews are always buried; burial should be in a Jewish cemetery. Reform
Judaism does not object to the practice of cremation. The ceremony will last about
one hour and include prayers in Hebrew and a sermon in English. All male mourners
will be expected to put three shovels of earth into the grave. All must keep their
heads covered: both men and women can attend. It is essential for the sons of the
deceased to be present and to recite a special prayer (Kaddish).
Next-of-kin
undergo an intense period of official mourning for the first week after the burial. The
mourning then decreases in intensity during the next 12 months.
FURTHER READING

To Be a Jew. Donin. pub Basic Books Inc.

Jews -Their Religious Beliefs and Practices - Alan Unterman: pub
Routledge and Kegan Paul.

Tanakh: The Holy Scriptures

Authorised Daily Prayer Book
CONTACT FOR FURTHER INFORMATION:
Visitation Committee
Bet Meir
44b Albert Road
Hendon
London, NW4 2SG
Telephone:
0208 457 9709
Fax:
0208 457 9707
E-mail:
sue.soloway@jvisit.org.uk
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Annex E (ii)
PART 2:
ABOUT JUDAISM
Theology
1.
Judaism, the religion of the Jewish people, has, at its heart an underlying
promise, the belief that there exists only one indivisible God who is the
Creator and ruler of the universe and all that is in it; transcendent and eternal,
knowing and seeing everything.
2. God has revealed the Law (Torah) to his specially appointed people, the Jews,
which on the one hand forms the central part of the particularistic covenant, or
bond, between them. On the other hand the Torah contains a message from God to
humanity, mediated through the Jewish prophets but of universal validity. Through
Abraham, the biblical patriarch, the Jewish faith was given its first expression and
the blessing and inheritance from God to the Jewish people, especially the promise
of the land, Israel, that maintains a central place in Jewish thought and practice.
3.
The essence of the Jewish faith is contained in a prayer called the Shema,
which is found in the Torah and recited daily by the devout Jew: it begins:
“ Hear, O Israel, the Lord our God is one Lord: and you shall love
the Lord your God with all your heart, and with all your soul and with
all your might. And these words which I command you this day shall
be upon your heart".
(Deuteronomy, Chapter 6. verses 4-6)
4.
The basic doctrines and tenets of Judaism concerning its beliefs, philosophy,
law and ritual are contained in the Torah (which means “teaching”), the five
law books of Moses (the Pentateuch) which are Genesis, Exodus, Leviticus,
Numbers and Deuteronomy.
5.
The Jewish Bible consists of three parts: the Torah, the Prophets and the
Writings.
The Torah consists of the five lawbooks of Moses (the Pentateuch): Genesis,
Exodus, Leviticus, Numbers and Deuteronomy.
The Prophets are divided into two sections: early Prophets -Joshua, Judges,
Kings. Samuel, Isaiah, Jeremiah and Ezekiel; later Prophets include the
twelve minor Prophets - Amos, Hosea, Micah, and others.
The Writings are a variety of books including the Psalms, Proverbs, Ruth,
Esther, Daniel, Lamentations, Ecclesiastes, etc.
The Talmud explains the laws written in the Torah.
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6
The detailed interpretation and explanation of the law written in the Torah is
found in the Talmud and covers the
many aspects of Jewish life and thought including laws about agriculture,
festivals, marriage and divorce, civil and criminal laws and the laws
concerning food and drink.
DIFFERENT GROUPS WITHIN JUDAISM
7.
Within Judaism there is a number of different groupings based on common
ancestry, religious identification and mutual concern. In each of these groups
there are variations in respect to religious belief and practice, ritual observances,
lifestyles and degree of acculturation.
Orthodox Judaism is the traditionalist approach which believes that a
complete revelation of God's eternal will has been conveyed through the Bible
and Rabbinic law and therefore is fully authoritative.
Conservative Judaism emphasises and is committed to the historical
elements of the Jewish tradition, but with adjustment and change in response
to theological and ritual concepts as objects of continuing and evolving
change.
Reform Judaism holds to an historical religious experience inspired by the
progressive revelation of God's will for each generation emphasising ethical
concepts rather than ritual Law.
In Reform congregations, women play an active part in synagogue
management and in some cases act as full-time Rabbis or Cantors.
The synagogue
8.
In a synagogue, a minimum of 10 adult male worshippers must be present for
a service to take place. There are many variations in form and customs in
synagogues reflecting the particular religious views of the congregations. In
Orthodox synagogues, men and women sit separately but in Reform
synagogues mixed seating is normal. The ritual and participants also vary
accordingly. In Orthodox services, the men wear their skull-caps, talliths and
tefillin with the women seated in the galleries. In Reform services women
share the conduct of the service.
9.
A synagogue can be a simple room and contain the two main items of the ark
and bimah. The ark is a decorated cupboard or cabinet to contain the scrolls
on which the Jewish Law, the Torah, is written. The bimah is simply a raised
platform with a reading desk on which the scrolls are placed when read aloud
during worship. A menorah, the seven-branched candlestick, and a lighted
lamp hanging near the ark are normally installed. All these items can be
portable. Normally a Rabbi (teacher) and Cantor or Reader lead the worship,
but any layperson can officiate in their absence.
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10.
The synagogue is, however, a totally lay institution and therefore any adult
male Jew may lead the prayers, read from the Torah and perform other
synagogue rituals.
11.
Jews will attend the synagogue for corporate worship services, which are held
at the onset of the Sabbath on Friday, and on Saturday morning afternoon
and evening at the termination of the Sabbath. The observant Jew does not
work or travel on the Sabbath.
Aspects of social functioning
12.
A child is considered a Jew if born of a Jewish mother.
Circumcision
13.
Boys are normally circumcised on the 8th day after birth and are then given a
Hebrew name.
Age
14.
Until the age of twelve for a girl and thirteen for a boy, a child is regarded as a
minor. After instruction in Jewish religious law and the Hebrew language, the
child at the age of twelve or thirteen is regarded as an adult. This is marked
by the ceremonies of a Bar Mitzvah for a boy and a Bat Mitzvah for a girl.
15.
Old age is given great respect in Judaism. Children have a duty to honour and
look after their parents. In established Jewish communities old people's
homes are often well endowed to provide a comfortable and Jewish
atmosphere.
The Jewish Home
16.
The Jewish home is the centre of Jewish life and ritual. Traditionally the
Jewish family will fix a mezuzah (a small parchment scroll on which is written
the first two paragraphs of the Shema and contained in a metal case) to each
doorway of their home. A traditional Jewish home may have a plaque on a
wall facing Jerusalem, known in the west as mizrach (ie.'east').
17.
On Sabbaths and festivals the family endeavour to eat their meals together,
which are accompanied by benedictions and hymn singing. Before food is
eaten, their hands should be ritually washed as they are on rising in the
morning. A number of other ritual observances are customary in the Orthodox
Jewish home. Life is structured around religious observances, which affect
both family and individuals.
Diet
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Introduction, Page 111
18.
Jewish dietary laws prohibit the eating of all animals which do not have cloven
hoof and chew the cud, all birds which are birds of prey and all sea creatures
which do not have fins and scales. Meat which can be eaten is known as
kosher. To be Kosher, animals must be religiously slaughtered, certain parts
removed and the meat salted to remove the blood before it can be eaten.
Kosher fowl (not birds of prey) must also be slaughtered and dressed in the
prescribed manner.
19.
Meat and dairy products cannot be cooked, served or eaten together. Milk
products may not be eaten with or immediately after meat products; an
interval of time depending on the custom of the community must elapse
between meat and milk. Meat products, on the other hand, may be eaten after
milk products, after a short interval.
20.
Fish (kosher if with scales and fins) does not require special preparation. Fish
can be eaten with dairy products, if prepared with non-meat shortening or if
broiled.
22.
Fish, meat, milk and their products, eggs, fats, oil and shortenings are all
considered kosher only if derived from the above-mentioned animals or from
plants and vegetables.
22.
Utensils used for the preparation and serving of non-kosher food may not be
used for kosher food or vegetables. Separate utensils are used for meat and
milk foods.
24.
During the eight days of Passover, Jews do not eat leavened products (ie
without yeast), nor would they wish to touch any leavened products. Instead
they eat special foods including matzos (unleavened bread).
Marriage and Funerals
Marriage
24.
Marriage signifies the setting up of a new family -the family being the basic
unit of Jewish ritual. It is a holy thing instituted by God and it reminds the Jew
that the home is a sanctuary in which God dwells. Judaism does not accept
marriage with a non-Jewish spouse, and marriage between a Jew and a nonJew cannot be performed in a synagogue. The ceremony is called Kiddushin,
meaning 'to be holy', and takes place usually in a synagogue. A convenient
room is also acceptable as the legal essentials are that the Secretary for
Marriages of the Synagogue is present as a witness and registrar.
25.
Jewish marriage ceremonies are usually held in a synagogue but can also
take place in a hall or hotel before the Secretary for Marriages of the
synagogue. An essential part of the service is the act of marriage contracts
and vows, which take place under the marriage canopy. Men must have their
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Introduction, Page 112
heads covered at all times. During the ceremony under the canopy there are 2
occasions in which the bride and bridegroom drink wine as prayers are said.
The marriage service lasts about 50 minutes.
Funerals
26.
Orthodox Jews are always buried; burial should be in a Jewish cemetery.
Reform Judaism does not object to the practice of cremation. The ceremony
will last about one hour and include prayers in Hebrew and a sermon in
English. All male mourners will be expected to put three shovels of earth into
the grave. All must keep their heads covered: both men and women can
attend. There is no special part for the eldest son to play, although he should
be present. Next-of-kin undergo an intense period of official mourning for the
first week after the burial. The mourning then decreases in intensity during the
next 12 months.
FURTHER READING
 Domnity: pub Ward Locke Educational Judaism Isidore Epstein: pub
Penguin Books.
 Jews -Their Religious Beliefs and Practices - Alan Unterman: pub
Routledge and Kegan Paul.
 Holy Scriptures -according to the Masoretic Text .
Available from Branston, via Chaplaincy HQ:
 Tanakh: The Holy Scriptures (RBO30)
 Authorised Daily Prayer Book (RB008)
Jewish Visitation Committee,
United Synagogue Executive Offices
Annex F (i)
PART 1:
PRACTICE OF SIKHISM IN PRISON
Ministry
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1.1
Introduction, Page 113
Requests for a Sikh Chaplain should be made through the relevant regional
Manager of the Sikh Chaplaincy Service. For contact details see Chapter 3 of
this PSO. Queries and requests should only be made direct to Indarjit Singh,
the Director of the Sikh Chaplaincy Service if the relevant Regional Manager
is unavailable or unable to help.
1.2
All appointments of Sikh Chaplains require the endorsement of the Sikh
Chaplaincy Service.
Corporate Worship
2.1
In the Sikh faith, corporate worship can take place on any day. A Multi-faith
Prayer Room or any quiet room set aside for this purpose is acceptable. The
Sikh Chaplain should be consulted and may wish to lead worship, although
worship may be led by any knowledgeable Sikh acceptable to the group and
the Sikh Chaplain.
2.2
A typical Sikh service consists mainly of reading scriptures (Gurbani) and
singing hymns (Kirtan) from the Guru Granth Sahib, followed by a religious
discourse on divine name and the concluding corporate prayer Ardas
(supplication). Then a random reading of a passage from the Guru Granth
Sahib (Hukum Nama) which is considered the message of the day. The
service concludes with sharing of holy food.
2.3
This sharing of food specially prepared and blessed at the Gurdwara (temple)
kitchen is an important and integral part of communal worship. The food is
known as Langar (a vegetarian meal), which symbolises equality and Kara
Prashad (a specially blessed sweetmeat). In the Sikh tradition this practice is
an essential part of worship, uniting the prisoner congregation with the local
Sikh congregation in the Gurdwara.
2.4
Where possible and practical, prisons should allow the Sikh Chaplain to bring
in this food, subject to normal security checks and considerations (see
Chapter 2 on Security issues).
Private Worship
3.1
Individuals are normally able to perform their private worship in their
cells/rooms within the normal establishment routine. Some prisoners will want
to shower or wash before prayer.
Religious Festivals (Gurpurb)
4.1
Sikhs throughout the world celebrate the following festivals; they are festivals
on which prisoners of the Sikh faith are entitled to be excused from work.
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
Birthday of Guru Gobind Singh (in December/January)

Vaisakhi: Khalsa Initiation (April)

Martyrdom of Guru Arjan Dev (June)

Birthday of Guru Nanak (November)

Martyrdom of Guru Tegh Bahadur (November)
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4.2
are:
Introduction, Page 115
Other Sikh Festivals, which do not require prisoners to be excused from work

First reading of Guru Granth Sahib (September)

Formal Installation of Guru Granth as Guidance for Sikhs
(October)

Bandi Chor or Diwali (October)
On this day Guru Hargobind Sahib (6th Guru) was released from
Gwalior fort by the Mugal Emperor Jahangir. He successfully
insisted that 52 Hindu princes also falsely imprisoned, also be
released. Sikhs celebrate this day by worship and prayers of
thanksgiving at the Gurdwara and by fireworks. This day
coincides with the Hindu Festival of Lights (Diwali)

Hola Mohalla (February/March)
This was introduced in 1680 by Guru Gobind Singh to replace
the Hindu festival of Holi. It is a spring festival “Mela” when
Sikhs engage in Gatka (martial art and related sport activities).
Details of these and all other religious festivals are published annually in a PSI.
Sikh Names
5.1
A Sikh's given name or first name can be given to male or female (eg
Mohinder, Surinder, Davinder, Ranjit, Hardeep).
5.2
A Sikh family name or surname will be a religious surname in accordance to
the Sikh Code of Conduct. Guru Gobind Singh has made it obligatory for
male followers call themselves Singh (Lion) and female followers to call
themselves Kaur (Princess) eg Mohinder Singh, Ranjit Kaur.
5.3
Upon initiation males take the name Singh and females take the name Kaur.
At this time the Sikh person vows to avoid alcohol, tobacco and drugs and
devote themselves to prayer and living in harmony.
5.4
However, many Sikhs also use an additional family name as well as Singh or
Kaur eg Mohinder Gill, Harbans Sahota.
Amrit: initiated Sikhs
6.1
Amritdharis (Initiated) members of the Khalsa will wear the "Five Ks" and
additionally men will wear a turban. When a man enters prison without long
hair, beard and turban he cannot claim to be among the Amritdhari (initiated),
since once the hair is cut he must go through the process of Amrit again.
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6.2
Consideration should be given to baptism (Amrit) being administered in prison
where this is requested by a Sikh prisoner and after consultation with the Sikh
Chaplain.
6.3
Sikh prisoners will have their own turban. The turban is generally about 5
yards long and 45 inches wide and should cover the hair on the head
completely with the tops of the ears customarily under the turban. Great care
and sensitivity should be exercised in searching a turban (see Chapter 2:
security issues)
6.4
There are 5 K's by which initiated male Sikhs can be recognised. These are:

Kesh (uncut hair): tied in a knot and kept tidy symbolising
spirituality and obedience in accepting God’s Will.

Kangha (comb): to keep the hair neat and clean symbolising
cleanliness and discipline.

Kirpan (Sword): for prisoners this will be a symbolic one; they
are allowed to have a representation of a kirpan inlaid in metal
on the comb (khanga).

Kacha (Shorts): An inmate may request to wear specially made
shorts and if he has his own he should be allowed to wear them
and to wash them himself.

Kara steel bracelet.
A thin version may be worn which is
usually obtainable from the local Sikh community.
6.5
A prisoner who wishes to move towards keeping one or more of the Five Ks
should be permitted to do so after consultation with the Sikh Chaplain who will
discuss this with the prisoner.
6.6
Sikh prisoners may be permitted a special letter to write off for a Kara
(bracelet) and Kanga (comb) which may be acquired from private cash or
earnings or sent in to him.
Diet
7.1
Many Sikhs are vegetarians by choice. Those who do eat meat are prohibited
from eating halal and kosher meat.
7.2
If it is not possible to know what meat is being served or the type of cooking
oil used, many Sikhs will stick to vegetarian food. Because of the Indian
subcontinent origin of Sikhism, many Sikhs will not eat beef.
7.3
See also PSO 5000 (Catering).
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Dress and hygiene
8.1
The majority of Sikh men will wear western clothes with a turban. Initiated
Sikhs, (Khalsa), will always have the five symbols, while others may wear one
or more of the Sikh Symbols.
8.2
Most women will wish to wear a salwar kameez (salwar: trousers, kameez:
shirt) or sari and a chunni or dupattah (long scarf). Wedding bangles and
rings have the same significance as British wedding rings and should be
treated accordingly.
8.3
Like many Asian women, Sikh women prefer to be examined by female
doctors and would wish to uncover only parts of their body at a time.On
hygiene generally, there are no special requirements, though Sikhs, like many
Asian people, prefer showers to baths.
Artefacts
Sikh prisoners may wish to have in possession some or all or the following items and
this should be permitted:

Gutka/Nitnem - (a prayer book) extracts from the Guru Granth Sahib,
the Sikh holy book. Copies are available from Chaplaincies.

Turban - Worn by initiated Sikhs

Khanga - (comb) to keep hair neat and clean symbolising cleanliness
and discipline.

Kara - (Steel bracelet). Only a very thin version may be worn in
prisons; this is usually obtainable through the local Sikh community.

Kacchera - (shorts or underpants)

Kirpan
- (small sword); prisoners are allowed to have the
representation of a kirpan inlaid in metal on the comb.

Sikh Holy Book - the Guru Granth Sahib. Any requests to bring in this
Holy Book need to be discussed with the Sikh Chaplain.
Marriage (See also CI 35/88)
10.1
The marriage ceremony is considered a sacred institution and an essential
component of a couple’s social and religious life.
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10.2
Introduction, Page 118
The Sikh marriage is not regarded as a social contract but a spiritual state.
Living in this world and discharging family duties is advocated as the Sikh way
of life. Sikhs go through a civil marriage ceremony but consider it incomplete
until the marriage is solemnised under the auspices of the Sikh Religious
Order. Today most Gurdwaras in UK are registered for civil marriages.
Therefore, the couple can have their religious marriage and civil marriage at
the same time. The marriage takes place in the presence of the Guru Granth
Sahib preferably at the Gurdwara.
Death (See also PSO 2710)
11.1
A devout Sikh who is dying may receive comfort from reading hymns from the
Guru Granth Sahib. If the inmate cannot recite the hymns himself, a family
member or reader (granthi) may read them instead. Any practising Sikh can
be asked to help.
11.2
All Sikhs, including the stillborn or babies who die within a few hours of birth,
are cremated. After death the body is washed and dressed in new clothes
(with the Panj Kakar (the Five Ks) if one is initiated). The coffin is brought to
the family home where relatives and friends get a last glimpse of the body.
Prayers are said followed by Ardas (supplication). Family members help to
place the coffin in the hearse for the journey to the crematorium.
11.3
Traditionally the eldest son or other close relative lights the pyre (in UK
crematoriums this is done by pressing the button). After cremation everyone
returns to the Gurdwara for final prayer. The ashes are later collected and
scattered in a river or in the sea. Some Sikhs wish to have the ashes taken
back to India – their birth place.
11.4
A prisoner attending a funeral should be allowed where possible to attend the
Gurdwara after the cremation for the conclusion of the ceremony.
CONTACT:
Relevant Sikh Chaplaincy Service Area Manager.
See chapter 3 of PSO 4550 Religion, for contact details.
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Introduction, Page 119
Annex F (ii)
PART 2:
ABOUT SIKHISM
INTRODUCTION
1.
The Sikh religion preached by the Ten Gurus is strictly monotheistic requiring
belief in one Supreme God. From the birth of its founder, Guru Nanak (1469),
to the death of Guru Gobind Singh (1708) the father of the Khalsa, there was
a period of 239 short years.
2.
Sikhism is a way of life shown to mankind by the ten Sikh Gurus. Each
succeeding Guru was believed to be NANAK himself with the spirit of Nanak
descending in every one of them but in different physical garb. Sikhism is a
practical religion teaching mankind not how to avoid evil but how it is to be
met and overcome. Sikhs believe that every human soul possesses the
potentiality of perfection and is capable of attaining direct union with God.
3.
Guru Gobind Singh’s introduction of the Amrit Sanskar (initiation ceremony),
established the Khalsa (the pure), which gave the Sikhs their unique and
distinct identity. With the creation of the Khalsa and its code of ethics, Guru
Gobind Singh made Sikhism complete in itself and quite distinctive from
Hinduism, Islam and other world faiths.
4.
Guru Nanak’s composition of Japji is the essence of the whole teaching of the
Sikh Gurus. The Hymn starts with Mool antar – the root foundation of the
Sikh faith, on attributes of God and emphasis on Holy name:
“There is One God; The Supreme Truth; the Creator;
Without fear or enmity; timeless;
Beyond birth and death; self created;
Realised through God’s grace.”
5.
In order for Mankind to realise the true destiny of living eternally with God, in
this present life it is necessary to meditate upon and to repeat Nam Simran or
Nam Japna (God’s name); to share one's earnings with the poor (Wand
Chakna) and to earn ones living by honest labour (Kirat Karni).
6.
Human souls are freed from the suffering resulting from physical existence
and attachment to material things by living according to God's will. The law of
Karma accords reward and punishment for all man’s thoughts and deeds and
determines the cycle of rebirth. For the soul to be released from the cycle of
rebirth and suffering and to merge with God. Release or Mukhti can be
achieved through the Grace of God. God’s grace is available to those who
seek to lead honest lives; having faith in God, doing His Will serving others
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Introduction, Page 120
(Sewa); living in peace and being tolerant of the ways and beliefs of other
people. A soul without God’s grace is lost in the wilderness of egoism and
passionate desire and is unable to win its way from that misery to God’s
company where there is Peace and Joy – the ultimate bliss.
PRACTICES IN THE COMMUNITY
Who is a Sikh ? - Definition of a Sikh
7.
A Sikh is a disciple of the Ten Gurus. Any person who believes in the One
God; The Ten Gurus (from Guru Nanak to Guru Gobind Singh); The Guru
Granth Sahib; the scriptures and teachings of the Sikh Gurus; believes in the
necessity and importance of the Amrit of Guru Gobind Singh and one who
does not believe in any other religion or rituals is a Sikh.
Identifying signs and symbols
The Khalsa (the pure)
8.
The tenth and last living Guru, Guru Gobind Singh (1666-1708) instituted the
Khalsa Panth (the Sikh community) symbolising a casteless society with two
main principles – to seek truth (NAM) and to do selfless service (Sewa).
Practising Sikhs, male or female, are enjoined to wear the Five K’s (Panj
Kakar) which are symbols of their faith.
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9.
There are 5 K's by which initiated Sikhs can be recognised. These are:







10.
Introduction, Page 121
Kesh (uncut hair) tied in a knot and kept tidy symbolising
spirituality and obedience in
accepting God’sWill.
Kangha (comb) to keep the hair neat and clean
symbolising cleanliness and discipline.
Kara (steel bracelet) worn on right wrist. Symbolises
oneness and unbreakable bond with God.
Kacha or Kacchera (shorts or underpants) symbolising
morality and considered an appropriate garment for an
active life.
Kirpan (small sword) an emblem of power and dignity –
symbolising self-respect, fearlessness
and independence.
The Sikh Turban is a distinct religious entity – an inseparable complementary
factor bestowing spiritual wholeness on the Khalsa personality and character.
All the Sikh Gurus wore turbans and when Guru Gobind Singh initiated the
Khalsa he made it obligatory for all his followers to do so. The Sikh turban is
a unitary emblem of the Sikh faith.
11.
There are four prohibitions which all Sikhs must observe, known as Char
Kurehtan or the Four Injunctions. These are:




Not to cut or trim ones hair
Not to use tobacco, intoxications or drugs
Not to eat halal meat (this includes kosher or other meat
involving ritual killing)
Not to commit adultery
Private worship (Nitnem)
12.
Generally each day begins with an early morning bath followed by meditation,
prayers and reciting of hymns from the Guru Granth Sahib. Devout Sikhs will
pray at least three times a day – before sunrise, at sunset and before going to
bed. Sikhs will wish to maintain their prayer routine wherever they are.
Corporate Worship (Diwan)
13.
Gurdwara or Darbar Sahib (Guru’s abode/gateway) : The Sikh place of
worship is called Gudwara where the Guru Granth Sahib is housed, on a Maji
Sahib (dais/throne) covered in brightly coloured Romala (covers) under the
Palki (canopy) with utmost respect. For the Sikhs the Guru Granth Sahib is
the living Guru (the Supreme Authority).
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Introduction, Page 122
14.
Gurdwaras in the UK vary in size and style. Only a few are purpose built.
The Darbar Sahib (prayer hall) is a bare hall with no images or seats. Before
entering the prayer hall (or any other place where the Guru Granth Sahib is
present) shoes must be removed and those not wearing turbans must cover
their heads as a mark of respect.
15.
Sikhs will then walk towards the Guru Granth Sahib, make their offerings in
the offertory box (Golak) and with reverence bow to the ground with folded
hands. They then move back to sit on the carpeted floor exemplifying the
teaching of equality. Males and females often sit separately, but this
segregation has no religious connotation. Alcohol and tobacco, in any form is
not permitted within Gurdwara premises.
16.
Sikh Gurdwaras throughout the world are recognised by the Sikh religious flag
(Nishan Sahib) a tall flagpole draped in saffron cloth bearing the Sikh emblem
(Khanda Kirpan) in black or navy blue. Sikhs respect the Nishan Sahib
greatly.
Sacred Writings
17.
The Guru Granth Sahib contains writings of the Sikh Gurus and other Saints.
It is the ultimate guidance for Sikhs. Sikh scriptures are known as Gurbani –
the Guru’s word.
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18.
Introduction, Page 123
Guru Arjan (5th Guru) compiled the Sikh scriptures in 1604 which he formally
installed at the Darbar Sahib – Amritsar (Golden Temple). After the formation
of the Khalsa, Guru Gobind Singh gave the final shape to the scriptures by
including the compositions of Guru Tegh Bahadur (9th Guru). In 1708 Guru
Gobind Singh himself carried the 1430 pages volume to Sri Hazoor Sahib in
Nander and conferred the perpetual Guruship on the Granth. From then on
this volume is called Guru Granth Sahib.
19.
Gutka/Nitnem Gutka (a prayer book) - are extracts from the Guru Granth
Sahib.
Ministry
20.
In the Sikh religion there is no ordained priesthood or religious hierarchy.
Sikhism lays emphasis on equality. Therefore any devout initiated Sikh, male
or female, may read the Guru Granth Sahib or lead prayers in the Gurdwara.
21.
The Granthi – reader of Granth. In the UK almost every Gurdwara employs a
Granthi as a permanent caretaker or reader. He will conduct services on
regular basis. But, he does not have the same pastoral role within the
community as a Christian Minister.
22.
Gurdwaras are managed by an elected committee, headed by a president and
a secretary.
Rites of passage
23.
Every important Sikh ceremony is performed in the presence of the Guru
Granth Sahib and the holy congregation (Sangat).
Aspects of Social Functioning
Family
24.
Providing for the family and caring for all its members’ needs, spiritual and
emotional, are religious duties for Sikhs. There is a strict code of sexual
morality to ensure protection of families and communities. Families are close
knit and have strong responsibilities for any sick, elderly or infirm relatives.
Men and women are considered equal in Sikh tradition, including equal roles
in worship and other functions in the Gurdwara.
25.
Sikh families attend worship at the Gurdwara together for communal worship
and holy days.
Birth and naming ceremony
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26.
Introduction, Page 124
As soon as possible after birth the whole family, relatives and friends go to the
Gurdwara for the naming ceremony. This is done by opening the Guru
Granth Sahib at random and taking the first letter of the hymn, on the top left
hand page, with which the family then choose to start the baby’s name. To
this will be added the suffix ‘Singh’ for a boy or ‘Kaur’ for a girl. The chosen
name is announced to the holy congregation either immediately or on a
subsequent occasion.
The Initiation Ceremony (Amrit)
27.
This can take place at any time providing the recipient understands the
implication of the vows and is able to fulfil the discipline of the Khalsa.
Vaisakhi is the most popular occasion although the ceremony can take place
on any other festival day or occasion. On completion of the initiation
ceremony the participants are reminded of the significance of the Panj Kakar
(five K’s) and explained their importance.
Funerals
28.
Antam Sanskar: death/last rites: In Sikhism death is not the end of life but
the door to pass through in order to enjoy the bliss of God’s presence.
Therefore, no lamentations or mourning should take place.
29.
A devout Sikh who is dying may receive comfort from reading hymns from the
Guru Granth Sahib. Any practising Sikh can be asked to help.
30.
All Sikhs, including the stillborn or babies who die within a few hours of birth,
are cremated. After the death the body is washed and dressed in new clothes
(with the Panj Kakar if one is initiated). The coffin is brought to the family
home where relatives and friends get a last glimpse of the body. Prayers are
changed followed by Ardas. Family members help to place the coffin in the
hearse and is taken to the crematorium.
31.
Traditionally the eldest son or other close relative lights the pyre (in UK
crematoriums this is done by pressing the button). After cremation everyone
returns to the Gurdwara for final prayer. The ashes are later collected and
scattered in a river or in the sea. Some Sikhs wish to have the ashes taken
back to India – their birth place.
Weddings
32.
The marriage ceremony is considered a sacred institution and an essential
component of a couple’s social and religious life.
33.
The Sikh marriage is not regarded as a social contract but a spiritual state.
Living in this world and discharging family duties is advocated as the Sikh way
of life. Sikhs go through a civil marriage ceremony but consider it incomplete
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Introduction, Page 125
until the marriage is solemnised under the auspices of the Sikh Religious
Order.
34.
Today most Gurdwaras in UK are registered for civil marriages. Therefore,
the couple can have their religious marriage and civil marriage at the same
time. The marriage takes place in the presence of the Guru Granth Sahib
preferably at the Gurdwara.
Indarjit Singh - Director
Sikh Chaplaincy Service
Annex G (i)
PART 1:
THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS
(MORMON) - PRACTICE IN PRISONS
Ministry
1.1
Requests for a Chaplain from the Church of Jesus Christ of the Latter-day
Saints should be made through the Religious Consultative Service (RCS) for
the Church of Jesus Christ of Latter - day Saints:
Mr Mike Peel,
3 Wimpole Drive,
South Wootton,
Kings Lynn,
PE30 3UH.
Tel:
01553 672669.
Email: mike.peel@tiscali.co.uk
For details of the role of RCSs please see chapter 3 of this PSO.
Corporate worship
2.1
Where there are sufficient numbers of prisoners who follow the Mormon faith,
the service of worship is conducted by the locally appointed Mormon
Chaplain. While the usual practice of passing the Sacrament is not
administered, the Chaplain will offer prayers, a brief devotional address and
where possible, hymns may be sung.
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2.2
Introduction, Page 126
If the Mormon Chaplain is not available, Mormon prisoners may wish to attend
worship of the other Christian churches on Sundays or Holy Days.
Private worship
2.3
Members of the Church are encouraged to give time for prayer in the morning
and evening. The practice is of individual choice. These prayers can be said
in cells or rooms within the normal prison routine.
Holy Days
2.4
The weekly day of worship is Sunday, and the Latter-day Saints observe the
major Christian Holy Days.
Diet
3.1
The Mormon creed requires its members (called Saints) to follow the health
code included in the “Doctrines and Covenants”, which demands total
abstinence from tea and coffee, tobacco, alcohol and drugs (except drugs
prescribed for medical purposes).
A.
Prisons therefore have to provide cocoa, Caro, Barleycup, Horlicks or
Ovaltine in lieu of tea or coffee. (See PSO 5000 Catering 3.23.8 which
makes this a mandatory requirement).
Dress
4.1
There are no special requirements, but modesty is suggested.
Tithe
5.1
Each saint is required to give a tenth of his earnings in tithe to the Church.
Any prisoner wishing to give tithe needs to discuss this with the Mormon
Chaplain.
Artefacts
6.1
A practising member of the Church will wish to have copies of four books of
scripture:




6.2
The Bible (King James Version is preferred)
The Book of Mormon
The Doctrine and Covenants
The Pearl of Great Price
Copies of the Bible are available from the Chaplaincy team. The President of
the Church of Jesus Christ of Latter-day Saints will supply (free of charge)
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individual copies of the Book of Mormon, the Doctrine and Covenants and the
Pearl of Great Price to people in prison. The Mormon Chaplain (or other
members of the Chaplaincy team) may apply to the President on the
prisoners’ behalf for copies of these books:
The Area President (United Kingdom/Ireland/Africa)
The Church of Jesus Christ of the Latter- day Saints
751 Warwick Road
Solihull
West Midlands
B91 3DQ
Tel: 0121 711 2244
Funerals and Marriage
Funerals
7.1
Burial is the normal custom.
Cremation is not forbidden but is not
encouraged. The Mormon Chaplain and the prisoner’s family must be
consulted.
Marriage (see also CI 35/88)
7.2
The local Mormon Chaplain will advise. There are no special observances for
escorting officers.
Further reading
(All of these are available from book shops or direct from the Area President)
The Articles of Faith
James E Talmage
Jesus the Christ
James E Talmage
Truth Restored
Latter-day Saints hymnbook
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Annex G (ii)
PART 2:
ABOUT THE CHURCH OF JESUS CHRIST OF LATTER- DAY SAINTS
(MORMON)
Theology
1.
The Church of Jesus Christ of Latter-day Saints (commonly known as the
Mormon Church) is built on a foundation of prophecy and revelation. Mormons
believe the prophesies in the Old and New Testaments that the Church and
gospel of Jesus Christ would be taken from the earth through unrighteousness
but that they would be returned in the Lord's due time.
2.
3.
That due time was in the early 1800s when a 15 year old boy, Joseph Smith,
prayed to know which church he should join. He received a vision of God and
Jesus Christ, who revealed to him that none of the churches at that time were
true, but that he would be an instrument in God's hands to restore the Church
and gospel of Jesus Christ. A key part of the restoration of the gospel was the
translation of the Book of Mormon from plates of gold material, whose
whereabouts were revealed to Joseph Smith by an angel, Moroni.
Joseph Smith, as a prophet of God, summarised the beliefs of the church into
13 statements as follows:
The 13 Articles of Faith of the Church of Jesus Christ of Latter - day Saints
1.
2.
3.
4.
5.
6.
7.
We believe in God the Eternal Father, and in His Son, Jesus Christ, and
in the Holy Ghost.
We believe that men will be punished for their own sins, and not for
Adam's transgressions.
We believe that through the Atonement of Christ, all mankind may be
saved, by obedience to the laws and ordinances of the gospels.
We believe that the first principles and ordinances of the gospel are:
first, Faith in Lord Jesus Christ; second, Repentance; third, Baptism by
immersion for the remission of sins; and fourth, Laying on of hands for
the gift of the Holy Ghost.
We believe that a man must be called of God, by prophesy, and by the
laying on of hands by those who are in authority, to preach the gospel
and administer in the ordinances thereof.
We believe in the same organisation that existed in the Primitive Church,
namely, apostles, prophets, teachers, evangelists, and so forth.
We believe in the gift of tongues, prophesy, revelation, visions, healing,
interpretation of tongues and so forth.
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8.
9.
10.
11.
12.
13.
Introduction, Page 129
We believe the Bible to be the word of God as far as it is translated
correctly; we also believe the Book of Mormon to be the word of God.
We believe all that God has revealed, all that He does now reveal, and
we believe He will yet reveal many great and important things pertaining
to the Kingdom of God.
We believe in the literal gathering of Israel and in the restoration of the
Ten tribes; that Zion (the New Jerusalem) will be built upon the American
continent; that Christ will reign personally upon the earth; and that the
earth will be renewed and receive its paradisiacal glory.
We claim the privilege of worshipping Almighty God according to the
dictates of our own conscience, and allow all men the same privilege,
let them worship how, where and what they may
We believe in being subject to kings, presidents, rulers and magistrates
in obeying, honouring and sustaining the law.
We believe in being honest, true, chaste, benevolent, virtuous and in
doing good to all men; indeed we may say that we follow the admonish
of Paul – we believe all things, we hope all things, we have endured
many things and hope to be able to endure all things. If there is
anything virtuous, lovely or of good report, or praiseworthy, we seek
after these things.
PRACTICES IN THE COMMUNITY
Holy Days
4.
The Latter-day Saints observe the major Christian Holy Days and Sunday as
the Sabbath, the weekly day of worship and do not work on these days.
WORSHIP
Private worship
5.
Members are encouraged to give time for prayer in the morning and evening,
individually and the family. The practice is of individual choice.
Corporate worship
6.
Group worship with the congregation on Sunday is expected. The main
service is the Sunday sacrament service using bread and water to represent
the body and blood of the Saviour. Children attend Sunday schools and
teenagers are encouraged to attend religious education classes.
Scriptures
7.
The Church accepts the Bible as the word of God, bearing witness of the
Saviour, Jesus Christ. In addition, the Church has another book of scripture,
the Book of Mormon, which supports and complements the Bible as a second
witness of Jesus Christ. Whereas the Bible relates God's dealings with his
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people in the eastern world, i.e. the Middle East, the Book of Mormon tells of
God's concurrent dealings with his people in the western world, i.e. the
American continent. Two further books, the Doctrine and Covenants and the
Pearl of Great Price are also considered as revealed scripture. A practising
member of the Church would be expected to have copies of all four books of
scripture with the King James Version being the preferred rendering of the
Bible.
Diet
8.
The Mormon creed requires its members (called Saints) to follow the health
code included in the "Doctrines and Covenants" which demands total
abstinence from tea and coffee, tobacco, alcohol and drugs (except drugs
prescribed for medical purposes).
Dress
9.
There are no special requirements.
Ministry
10.
The Church has a hierarchical organisation presided over by prophets and
apostles. The Church is divided geographically into stakes and wards, run by a
lay ministry. Stakes are presided over by a stake president and are split into
wards presided over by a bishop. Wards typically contain between 200 -500
members. The bishop is responsible for calling both men and women as local
church officers and all are concerned with the welfare of individuals' material and
spiritual needs. Women do not hold the priesthood.
Aspects of social functioning
11
Each saint is required to give a tenth of his earnings in tithe to the Church. The
Church emphasises the social aspects of its membership and makes provision
for many social facilities of gymnasiums, theatrical stages, kitchens etc in its
churches. The Mormon Tabernacle Choir has enhanced its international
reputation.
12
Great emphasis is placed upon the family, the marriage relationship being
regarded as particularly sacred -revealed in the doctrine of celestial marriage.
Saints marry, not only for life but for eternity. Couples and families are
believed to be reunited after death.
FUNERALS and MARRIAGE
Funerals
13.
Burial is the normal custom. Cremation is not forbidden but is not encouraged.
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Marriage
14.
Marriage takes place in chapels before a license officer of the Church;
afterwards couples are sealed for time and eternity in the Temple.
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Further reading
 "The Articles of Faith" by James E Talmage
 “Jesus the Christ" by James E Talmage
 "Truth Restored"
 Latter -day Saints hymn book
All of these are available from book shops or direct from the Area President
CONTACT FOR FURTHER INFORMATION
Religious Consultative Service (RCS) for the Church of Jesus Christ of Latter -day
Saints:
Mr Mike Peel (see part I of this Annex for details
Annex H (i)
Part 1 PRACTICE OF PAGANISM IN PRISON
Ministry
1.1
Requests for a Pagan Chaplain should be made to:
The Pagan Federation Prison Manager
PO Box 1318
Bagshot
GU19 5YN
e-mail: pfprisonministry@gmail.com
1.2
The Pagan Federation has contacts across the various ‘Traditions’ within the
Pagan community and can advise and assist with the appointment of a Pagan
Chaplain. When seeking a Chaplain, it is helpful if the prisoner's denomination or
Tradition can be established, e.g.: Pagan (Eclectic, General) Pagan (Wiccan)
Pagan (Asatru or Northern Tradition) Pagan (Druid) Pagan (Other). Most Pagan
Chaplains will however be willing to minister to prisoners in all branches of the
Pagan community.
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1.3
All appointments as Pagan Chaplains require the endorsement of the Pagan
Federation.
Corporate Worship
2.1 Worship should take place in a clean, quiet room. Some facilities, i.e. drawer or
cupboard storage should be made available to the Pagan Chaplain. Worship often
involves the removal of shoes and kneeling on the floor. The room should be
suitable for this. When the Pagan Chaplain is not available, where practicable,
Pagan prisoners may meet for corporate worship. This will be subject to
supervision in the usual way.
Good practice
2.2
If practical, and security/risk considerations allow, Governors may allow
Pagan worship to be held out of doors. A quiet, relatively undisturbed area (eg
any grassed area) is ideal where available.
Use of wine
2.3
Wine forms an integral part of some Pagan rituals, across the traditions.
Some groups/individuals will use water for this while other groups will use red
wine. It is important that both variations be treated equally. Where wine is
used, it must be ordered through the Prison Chaplaincy Department (not
brought in by the Pagan Chaplain), stored securely and only be used under
the Pagan Chaplain’s supervision. Individual consumption will be one sip
only. As part of the ceremony the Pagan Chaplain may also anoint the
prisoner with wine on the forehead. The Pagan Chaplain will then use a small
quantity of wine for libation. This can be done in any of the following ways, as
agreed locally between the Pagan Chaplain and local security department:

Pouring the wine into a small sealed container, eg empty film container.
The Pagan Chaplain will then pour this onto the earth after the
ceremony. (This must be within the prison grounds.)

Pouring the wine onto earth contained in a flower pot specifically for
this purpose, (the flower pot should be kept in the multi faith room or
chaplaincy, and is not to be used for any other purposes); the Pagan
Chaplain will need to empty it from time to time onto earth in the prison
grounds.
Pouring the wine into running water, i.e. into a sink while the tap is on
(not all Pagan Chaplains will find this acceptable).

Private Worship
3.1
Private practice is possible for individuals in cells/rooms within the normal
establishment routine. Private practice may include prayer, meditation,
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chanting, reading of religious texts and ritual. Pagan prisoners may wish to
set up a small altar. If prisoners are sharing a cell, space and local discretion
permitting, this may be allowed. Pagan prisoners should be allowed to use
incense in accordance with chapter 2 of the PSO (paragraph 2.26 refer).
Religious Festivals/ Holy Days
4.1
Where possible, the festivals should be celebrated on the exact date, but for
corporate worship the nearest convenient date for the Pagan Chaplain can
also be used. Main observances are usually on Full Moon and sometimes
New Moon Days and at seasonal festivals throughout the year. Depending on
the tradition of the prisoners, different emphasis will be placed on these dates.
The Pagan Chaplain or Pagan Federation will be able to advise further.
4.2
Most Pagans celebrate the 8 festivals set out below, but depending on the
particular tradition would attach particular significance to certain days.
Because of variations in emphasis between different Pagan Traditions it has
been agreed with the Pagan Federation that prisoners may choose two
festivals on which they should not be required to work. All others may be
observed within normal routines.
Festivals
1st February 21st March
30th April
21st June
1st August
21 Septembe 31st October 21st December -
Imbolc
Spring Equinox
Beltane
Midsummer
Lammas or Lughnasadh
Autumn Equinox
Samhain
Yule
The date of the solstices and equinoxes may vary by a day or two each year.
Details of these and other religious festivals are published annually in a PSI.
(See paragraph 14 in part 2 for further information about individual dates.)
4.3
If a Pagan prisoner advises that their Pagan tradition attaches particular
significance to more than two days, the advice of the Pagan Chaplain or
Pagan Federation should be sought.
Work
5.1
Vegetarian or Vegan Pagans should not be involved in work which involves
the slaughter of animals or handling leather. Some Vegans will not wear
leather shoes.
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Following the principle of not taking from society without giving, some
followers of the Northern Tradition will not eat unless they contribute by
working.
Diet
6.1
Many Pagans will require a vegetarian diet. Some may request a vegan diet.
Strict vegetarians will not use toiletries containing animal fats.
Dress and hygiene
7.1
In everyday life, Pagans do not usually wear special forms of dress. Ritual
jewellery is however very common and may have deep personal religious
significance.
7.2
The wearing of a chain and symbol appropriate to the tradition is common.

The ankh/crux ansata (cross with top arm replaced by a loop) or
pentacle (five-pointed star, often surrounded by a circle) is common in
Wicca,

The triskell (three joined loops) in Druidry or Celtic Wicca

The hammer of Thor in the Northern Tradition.
Such jewellery should be risk assessed in the usual way.
7.3
The wearing of a ring which symbolises the person's adherence to Paganism
or a particular Pagan path is common. The removal of such a ring may cause
considerable distress. These are usually of silver and inscribed with a
pentacle or runes (the letters of the Norse/German alphabet which are
considered sacred in the Northern and some Wiccan traditions).
7.4
Most Pagans wear ordinary dress for worship. Some traditions however have
special dress for worship (e.g. hoodless robe - see artefacts list below). In
prison, Skyclad (naked) worship is not permitted.
7.5
Washing prior to ritual is considered very important in some traditions. Where
possible, prisoners should be permitted to shower prior to group worship.
Artefacts
8.1
All religious items should be treated with respect, these may be considered
ritually polluted if touched by anyone other than the prisoner. See paragraphs
2.19 of Chapter 2 for arrangements for searching religious artefacts.
1.
Religious items that can be allowed in personal possession are:
Incense and holder (lavender and frankincense are the fragrances most
commonly used)
A religious piece of jewellery (e.g. pentagram necklace or ring)
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Hoodless Robe (only to be used during private or corporate worship)
Flexible twig for wand
Rune stones (wood, stone or clay tablets with the symbols of the NorseGerman alphabet) and bag or box to carry them
Chalice (cup)
An altar (desk, small table, box or similar-see para 3.1)
Tarot Cards (risk assessment required before being allowed in possession see para 8.3 below)
(Other items that some Pagans may wish to use are mentioned in paragraphs
18 and 19 of Part 2.)
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Tarot Cards
8.3
Some Pagans use Tarot Cards for meditation and guidance. This may be
allowed under the supervision of the Pagan Chaplain. If a prisoner requests to
be allowed to retain a part or full pack in possession, this may be allowed, but
only following a local risk assessment to determine whether there is any
reason to preclude cards being kept in possession. The cards are for personal
use only and may be withdrawn if used inappropriately (e.g. telling fortunes).
Sacred Writings
8.4
Paganism is essentially an oral tradition and there is no ultimate revelation
made at a particular time and place, which is treated as scripture. Pagans use
a number of source texts, some of which are listed in the reading list.
8.5
In addition, in some Pagan traditions, there is a sacred book of devotional
practice, which is copied by hand by each practising member. These books
are of great significance to the individual. In Wicca, the main sacred writing is
the "Book of Shadows".
8.6
Prisoners should be permitted to have in their possession books of Pagan
writings. Advice on suitable writings can be sought from the Pagan Federation
or the Pagan Chaplain. It should be noted that some Pagan religious symbols
may also resemble those used by some groups with racist tendencies. These
are not connected to Paganism.
8.7
In addition to sacred writings, most Pagans keep in touch with community
activities through the receipt of Pagan magazines. The inmate should be
permitted to receive these in order to help maintain his community contacts.
8.8
If there is any doubt about a particular publication the Pagan Federation
should be consulted.
Marriage (see also CI 35/88)
9.1
A Pagan wedding ceremony is performed by a Pagan Chaplain or community
elder but would require also a Register Office ceremony to be valid under
English Law. See also paragraph 30 in part 2.
Death (see also PSO 2710)
10.1
A prisoner who is seriously ill or near death may request a Pagan Chaplain to
attend and prepare him or her for death. Please consult the Pagan Chaplain
or the Pagan Federation about funeral customs. Should an inmate be
attending a Pagan Funeral, guidance may be sought from the Pagan Chaplain
or from the Pagan Federation for the escorting officers.
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Annex H (ii)
PART 2:
ABOUT PAGANISM
INTRODUCTION
1.
Paganism has its roots in the traditions of ancient Nature religions and is
practised in a number of different forms around the world today. These
include European traditions, African Traditional Religion, Shinto in Japan,
Afro-Caribbean religions practised in the Americas, and the Native American
traditions.
2.
Paganism in Europe is a group of religions venerating primarily the Celtic,
Norse, German, Anglo-Saxon, Greek and Roman deities of Europe. Individual
practitioners may also have a personal devotion to a particular deity such as
one of the Gods and Goddesses of Ancient Egypt. Pagans also honour and
respect the deities of other pantheons and all are regarded as aspects of the
Divine. Paganism is practised all over Europe and is, with Christianity, one of
the two official state religions of Iceland.
3.
Pagans follow a Nature-based spirituality. All life, the turning wheel of the
seasons, the lives of men and women, the cycles of life and death and love,
are seen as part of the Divine mystery. For Pagans, all of creation, both
animate and inanimate, is seen as aspects of the Divine Force. Nature is
considered sacred and Pagans have a strong sense of guardianship of the
Earth. Ecological awareness is strongly emphasised within the Pagan
community.
HOW IS PAGANISM ORGANISED
4.
The Pagan movement is made up of individuals and small autonomous
groups linked by common traditions. There are many organisations that
represent particular paths such as Druidry, Wicca or Asatru. There are also a
number of umbrella organisations that serve the needs of the Pagan
community. In Britain, the principal of these is the Pagan Federation.
5.
People come to Paganism in many ways: through reading the myths of our
ancestors; through experiencing a sense of the Divine in Nature - a feeling
that spiritual forces inhabit the trees, forests, fields and hills; through an
awareness that their inner response to the Divine is not just to a male God,
but also to a female deity, the Great Goddess; or through participating,
sometimes purely by chance, in a Pagan festival, ceremony, conference or
workshop. This may be at some gathering formally designated as Pagan, or at
some other event where Pagan celebration may arise spontaneously, such as
at folk festivals.
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6.
Introduction, Page 139
There are no particular admission ceremonies that make people Pagans.
People consider themselves Pagans if their beliefs match those of Pagan
thought. Particular Pagan denominations may have entry through a ceremony
of dedication, profession or initiation; but people can be Pagans without any of
these ceremonies.
Ministry
7.
Some Pagan traditions do not have a distinct ministry and corporate worship
and ritual may be conducted by an adult member or elder with sufficient
experience. Other traditions have a distinct priesthood. Chaplains are known
as: Priest or Priestess - Wicca Gothi (male or female) or Seidkona or Volva
(female) - Northern Tradition Druid (male or female) – Druidry
Teaching
8.
Paganism teaches that many answers to the problems of the present lie in the
forgotten wisdom of the past, but that our understanding of the Divine is
ever-unfolding. In Paganism, there is no once and for all revelation of the right
way to approach the Divine. The choice of spiritual path is one of personal
preference. Since there are no ultimate revelations in Paganism, there is little
dogma. Pagans believe that truth is revealed to each of us from deep within
ourselves. It is found through meditation and inner reflection.
Religions and Denominations within Paganism
9.
Within Paganism, the different Pagan religions are usually referred to as
'Traditions'. Some of the most widely -practiced Pagan Traditions are:
Druidry : Based on the Celtic deities.
Asatru also known as Odinism or The Northern Tradition: Based on the
Norse German Gods.
Wicca: The religion of Witchcraft or Wise-craft, which worships the Great
Goddess and the Horned God.
Shamanism: Shamanism is more properly a technique rather than a religion,
but it is at the heart of many Pagan religions. Those practising Shamanism
may draw on European and Siberian religious practice, or possibly Native
American spirituality.
10.
Within the traditions, there may be a number of branches with slightly different
forms of religious practice. In addition, some Pagans take an eclectic
approach to their faith, preferring to use material from a number of Pagan
Traditions to evolve their own spiritual practice, rather than subscribing to one
pantheon and a set ritual approach.
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11.
There are also Goddess groups venerating the Goddess in a variety of ways,
using ideas drawn from Wicca, Greece, Rome, the Egyptian mysteries, other
Goddess traditions, and combinations of all of these. Increasingly, there are
also men's groups who worship ancient male deities, often in gatherings,
which are fairly tribal in feel.
12.
The different Pagan denominations have their own spiritual philosophies, but
these are generally in accord with the Three Principles of Paganism as
defined by the Pagan Federation:
1) Love for and kinship with Nature. Reverence for the life force and its everrenewing cycles of life and death.
2) A positive morality, in which the individual is responsible for the discovery
and development of their true nature in harmony with the outer world and
community. This is often expressed as ‘Do what you will, as long as it harms
none'.
3) Recognition of the Divine, which transcends gender, acknowledging both
the female and male aspect of Deity.
Festivals
13.
Observance of these is considered very important. All Pagan traditions are
founded upon a vision of Deity manifest in Nature. Drawing upon the traditions
of our Pagan ancestors, Pagans celebrate this vision in seasonal festivals.
The turning pattern of the seasons is seen as a wheel. Each aspect of
seasonal change is understood as a mystery of the Divine. As the wheel
turns, so Nature reveals the many faces of the Gods. Pagans shape rituals to
express what they see and feel in Nature. In doing so, they share in the
mystery of the turning cycle and join more closely with the vision of their
Gods. Pagans celebrate the cycles of sowing and reaping, the passage from
Winter to Spring then to Summer and Autumn.
14.
Most Pagans celebrate eight major festivals, but some branches have some
additional festivals. It is not possible to look at all these variations, but some
idea of the underlying themes celebrated during seasonal rites can be
described. The cycle of eight seasonal festivals is the most typical, with four
solar festivals marked by the equinoxes and solstices and four Celtic festivals:
Imbolc, Beltane, Lughnasadh and Samhain.
Dates of Religious Observance (The Wheel of the Year)
Samhain - 31st October (pronounced Sow-in):
For many this is the Celtic New Year. However, some Pagans no longer
celebrate Samhain as the New Year, in the light of findings of recent
academic research.
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Some Pagans like to celebrate Samhain with cider for the celebration of the
apple harvest. In prison, an apple on the altar can substitute for cider.
Yule - 21st December (archaic form Geola, pronounced Yule):
Yule is the time of the winter solstice, when the sun child is reborn, an image
of the return of all new life born through the love of the Gods.
Imbolc - 1st February
Imbolc, also called Oimelc and Candlemas, celebrates the awakening of the
land and the growing power of the Sun. Often, the Goddess is venerated in
her aspect as the Virgin of Light and her altar is decked with snowdrops, the
heralds of spring.
Spring Equinox - 21st March:
Now night and day stand equal. The Sun grows in power and the land begins
to bloom. By Spring Equinox, the powers of the gathering year are equal to
the darkness of winter and death. For many Pagans, the youthful God with his
hunting call leads the way in dance and celebration. Others dedicate this time
to Eostre the Anglo-Saxon Goddess of fertility.
Beltane - 30th April:
The powers of light and new life now dance and move through all creation.
The Wheel continues to turn. Spring gives way to Summer's first full bloom
and Pagans celebrate Beltane with maypole dances, symbolising the mystery
of the Sacred Marriage of Goddess and God.
Midsummer- 21st June:
At summer solstice is the festival of Midsummer, sometimes called Litha. The
God in his
light aspect is at the height of his power and is crowned Lord of Light. It is a
time of plenty and celebration.
Lammas or Lughnasadh 1st August (pronounced Loo-nassa):
The time of the corn harvest, when Pagans reap those things they have sown;
when they celebrate the fruits of the mystery of Nature. At Lughnasadh,
Pagans give thanks for the bounty of the Goddess as Queen of the Land.
Some Pagans celebrate with beer brewed from grain at Lammas. In prison an
ear of wheat or piece of bread could symbolize the Lammas harvest.
Autumn Equinox - 21 September.
Day and night stand hand in hand as equals. As the shadows lengthen,
Pagans see the darker faces of the God and Goddess. For many Pagans, this
rite honours old age and the approach of Winter.
15.
Pagans prefer to celebrate the festivals on the exact date, but often they will
be celebrated on the nearest convenient date. Work on the Sabbats is
avoided where possible, but this cannot always be arranged in secular life.
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Ritual Practice
16.
This usually take place in front of an Altar placed in the North or around a
central Altar. Altars are usually specially made of wood or stone. When these
are not available, tables or shelves are used covered with an altar cloth. The
altar will usually have a statue or image of one or more of the deities; although
some branches of Paganism frown on images and replace these with a
symbolic banner. The presence of the deity may also be symbolised by a
crystal or other devotional object. Flowers, lighted candles and incense are
generally used. Ideally, pagan worship will take place outdoors.
17.
The ceremony of “Wine & Cakes” forms an integral part of many Pagan rituals,
across the traditions. It is seen as the physical manifestation of the bounty of
the Goddess, representing Her blood and life-force, and Her body. However,
some groups/individuals do not use alcohol at all, preferring to substitute water.
18.
dish
For conducting rituals, Pagans may use a small bowl of clean water, a small
of salt and a ritual knife (not permitted in prison establishments) or wand. In
some branches, a bowl, or earth and/or a disc of metal or wood carved with
symbols (a pentacle) are also used.
19.
Other items used by Pagans are: altar cloth images of the god and/or goddess,
items for the altar such as feathers, seashells, stones, pictures, seeds etc. A
pentacle for the altar, Crystals, two Bowls (for water and salt), supply of water
and salt, lunar calendar, tapes and CDs for pathworking / meditating.
20.
Ritual cleanliness is considered very important. Before a rite, the space around
and/or in front of the Altar is usually purified by asperging it with water to which
salt has been added and over which a blessing has been said. The ritual space
will then be purified by the burning of incense. Ritual usually takes place within a
circle, which is consecrated, anew for each rite. The boundaries of the circle are
usually delineated by placing a candle at each of the four cardinal points. The
space will then be symbolically separated from the mundane world by the
drawing of a circle in the air using a ritual instrument - a wand or a ritual knife
(athame). Prayers and devotions to the deity will follow. This is often
accompanied by chanting, singing and the playing of musical instruments, in
particular drums and flutes.
21.
In some traditions, healing spells and prayers for humans, animals or the land
may follow. At seasonal celebrations there may be an enactment of the
seasonal myth. The rite will usually end with the consecration of wine and
small moon-shaped biscuits (referred to as cakes). In the Northern Tradition,
this may be replaced by bread and ale or mead.
Feasting
Issue Number 108
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22.
Introduction, Page 143
At seasonal celebrations in many traditions a feast will follow. This is a
religious rather than secular meal and is seen as part of the rite. The rite will
end with bidding farewell to any ancestral or elemental guardians who have
been summoned to guard the rite and a thanking of the deities. In some
traditions a libation of wine or ale will be poured on the earth at the end of the
ceremony and some of the cakes or bread will be scattered. Consecrated
water is also usually disposed of by pouring it on the earth.
Aspects of Social Functioning
23.
Social ethics are strongly emphasised in Paganism. Giving, honour and
truthfulness are very important in underpinning these. A sense of obligation to
society is fostered by an awareness that however strong and powerful we
may be, wealth, health and strength are all transient. It is also a matter of
honour for the strong to help weaker members of society. To fail to provide for
the needy is to fail in honour. The attitudes of hospitality and generosity are
therefore encouraged in Pagan society. These are important for the well-being
of the community, but also for the spiritual evolution of the giver. Attachment
to material possessions binds us to the world of the transient. These things
are to be experienced and enjoyed, but they are not to be clung to; for in the
end all passes, all changes. Paganism teaches:
That in the darkest time, there is hope of another day; that in the time of
suffering, we shall know release; that all beauty is transient, and though we
honour it while it flowers, yet do we give greater honour to that which endures
and abides: Love, Honour, Wisdom, Truth, Courage and Compassion.
24.
Giving is important in Pagan society. The giving and taking of gifts creates
bonds of love and friendship. It is also a way of expressing mutual respect.
The purpose is to give unconditionally, to make everything better for
everybody and everything. Society helps us, protects us and gives us its gifts.
In return, we must protect and help society. Pagans consider that Western
society in recent years has emphasised an individualism which taken to
extremes can do much harm. The delusion that we can stand alone without
the support of others and harm them with impunity is alien to Pagan thought.
It leaves us with a "me first", grabbing and grasping society, in which the
strong, under a delusion of separateness, tread down the weak. Paganism
sees individuals as like waves on the ocean of being. We see ourselves as
separate and individual, but it is the sea which gives rise to us and gives us
form. One wave alone disappears to be absorbed by the sand and dried by
wind and sun. Together we are strong, powerful and eternal.
25.
Honour implies integrity. We can only have integrity if we practise truthfulness.
To lie, cheat and steal create mistrust and deceit which destroy the fabric of
society. Deception also undermines our inner strength - our will. One's word is
very important. Oath-giving is a serious matter because at stake is our
integrity - that which makes us whole and what we are.
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Introduction, Page 144
26.
One of the three "Principles of Paganism" which many Pagans follow is "Do
what you will as long as it harms none”. This ethic is a simple one and many
would argue that it cannot apply in all circumstances. No formula, whether
complex or simple, can cover all situations. The more we try and create codes
which will cover all eventualities, the more mechanical and unrealistic our
ideas of morality become. Simple precepts provide a moral guide to which we
can turn and then make the best judgements we can. The emphasis in
modern Paganism is not on obeying complex sets of laws, but to teach
ourselves to be in tune with the Divine centre of all things, and so to make
moral judgements on the basis of "what is eternal and abides".
27.
Much of Pagan ethics is about harmony and balance. This is not a striving for
an impossible perfection which causes only guilt and despair when we
inevitably fail, but a kinder and gentler ethic: a desire to live in a way which
does not harm those around us - human beings or others whose
environments we impact upon - the animal, plant and mineral life of the Great
Mother's kingdom. European Paganism shares ideas similar to those of
Native American philosophy: that it is important to live in harmony with our
environment and not to cause unnecessary suffering.
Dress/ Ritual Dress
28.
Some Pagans wear special clothes usually a long hoodless robe. These can
be of any colour or material. More common colours are black red or white. (It
should be noted that the colour black has no negative connotations in
Paganism.) Some following the Northern Tradition will wear modified
traditional Norse/German dress. Some parts of the Wiccan tradition perform
indoor ceremonies skyclad (naked). Other Pagans wear ordinary clothes but
remove shoes when performing ritual indoors. The wearing of shoes in sacred
space is strictly forbidden in many of the Wiccan traditions. Outdoors, special
sandals kept for ritual use only may be worn.
Diet
29.
Just over half of the Pagan community is vegetarian, interpreting the first and
second principles of the Pagan Federation "Love for and kinship with Nature"
and "If it harms none, do what you will", as precluding the eating of meat or
fish and are vegetarians. Some are also vegans.
Weddings
30.
Pagan marriage services are not yet legally recognised in Britain, although
they are in many other countries. Pagans will generally have a religious
wedding service performed within the Pagan community. This may or may not
be accompanied by a secular register office ceremony. Marriage is frequently
known as handfasting. Generally a marriage would be validated when it is
consummated unless there are exceptions such as illness or physical
disability.
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Introduction, Page 145
Funerals
31.
Most Pagans believe in reincarnation. The emphasis in funerals is on the
joyfulness for the departed in passing on to a new life, but also consolation for
relatives and friends that the person will be reborn. Disposal of the body may
be by burning (cremation) or burial. Funeral services will take place in
crematorium chapels, at the graveside or at the deceased's home. In some
traditions, any religious items of significance to the deceased must be buried
or burned with the body. Where the deceased used ritual dress or robes, it is
usual for him or her to be dressed in these. Ritual jewellery, personal ritual
items such as the Wiccan athame, and the person's religious writings (such as
the Book of Shadows)
are commonly buried with or burned with the body. A wake (mourning
ceremony) carried out around the body by friends and relatives is common in
some traditions.
Further Reading
This is a list of books recommended by the Pagan Federation, which may provide
useful background reading. They may be obtained from general bookshops or via
the Pagan Federation.
Paganism:
Ronald Hutton: Pagan Religions of the Ancient British Isles, Blackwell, 1994.
Scholarly
exploration of ancient British Paganism.
Peter Jennings: Pagan Paths, A Guide to Wicca, Druidry, Asatru, Shanism and
Other
Pagan Practices (2002)
Wicca:
Rae Beth: Hedgewitch. A Guide to the Solitary Practitioner, Hale, 1990.
Doreen Valiente: Witchcraft For Tomorrow, Hale, 1978
Asatru/Northern Tradition:
Kevin Crossley Holland: Norse Myths, Hodder Wayland, 1995
Nigel Pennick: Practical Magic in the Northern Tradition
Druidry:
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Introduction, Page 146
Emma Restall Orr: Living Druidry, 2004
Phillip Carr-Gomm: Elements of The Druid Tradition, (Element)
Shamanism:
Michael Harner: The Way of the Shaman (Harper & Row, New York)
DJ Conway (Llewellyn): By Oak, Ash and Thorn
Resource Agencies: Paganism
Pagan Federation, BM Box 7097, London WC1A 1LY is the largest and oldest
Pagan and Wiccan body in Europe. It provides an annual conference, local group
meetings and contacts across Europe and worldwide. It publishes a very informative
quarterly journal (Pagan Dawn), and has a useful information pack, which gives
basic facts about modern European Paganism. There are also information packs on
Wicca, Druidry and the Northern Tradition.
Atlantis Bookshop, 49a Museum Street, London, WC1A 1LY. Telephone: 0207 405
2120.
Sacred Moon (Suppliers of books & incense), 27 Wyle Cop, Shrewsbury,
Shropshire SY1 1XB.
Telephone: 01743 352 829
CHAPTER 2:
SECURITY ISSUES
Introduction
2.1
This chapter provides instructions and advice on security issues as they
impact on religious practice. It complements the information set out in the
Security Manual and has been developed in liaison with Security Group at
Prison Service Headquarters and the Prison Service Faith Advisers (Religious
Consultative Services-RCSs) to the Prison Service.
.
Part I Searches Of The Person
Rub and Pat Down Searches
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Introduction, Page 147
Prisoners
2.2
Searches of male prisoners with a religious or cultural objection to being
searched by a female member of staff must be carried out by a male member
of staff. In many faiths a male prisoner may find it unacceptable to be
searched by a female member of staff. All female prisoners must be
searched only by female staff.
Visitors
2.3
Where male visitors have a religious or cultural objection to being searched by
a woman, a male member of staff must carry out the search. All female
visitors must be searched by a female member of staff.
Sessional Chaplains
2.4
Fee paid/sessional and volunteer Chaplains are subject to search but must be
treated as official visitors. Refusal on their part to allow a proper search
should normally mean that they are refused entry. However, the Prison
Chaplain should be advised and the Duty Governor or a Functional Head (eg
Head of Resettlement/Security) must be consulted before they are turned
away.
Strip Searches
Prisoners
2.5
In accordance with the procedures set out in the Security Manual persons
being strip searched must not be completely naked at any time.
Muslim prisoners
2.6
There have been specific enquiries regarding the strip-searching of Muslim
prisoners, as the Qur’an forbids the nakedness of Muslims in front of others.
Strip searches are allowed under Islamic law when such a search is
necessary for the security and safety of the prison or of individuals.
Searching Religious or cultural headwear
2.7
In accordance with chapter one of the PSO (paragraph 1.44) prisoners should
normally be allowed to wear religious/cultural headwear, (e.g. Sikh turbans,
Jewish yarmulkes, Muslim caps, Muslim women’s headscarves, Rastafarian
hats). Such headwear is subject to searching, but care must be taken to treat
it with respect. (The Sikh turban, for instance, is a distinct religious entity and
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Introduction, Page 148
a unitary emblem of the Sikh faith.) All persons can have their religious
headwear searched by a hand held metal detector.
Removal of headwear
Prisoners / Visitors / Chaplains
2.8
Religious headwear should be required to be removed only if there is an
alarm that cannot be accounted for or if there is suspicion of concealed items.
This must be done in private and by officers of the same sex. An officer
should not attempt to unwind or remove headwear. The person must be given
the opportunity to remove or unwind it themself.
Veils and face coverings worn by visitors
2.9
Some female visitors, particularly those of the Muslim faith, will wear veils or
other face coverings for religious reasons. They must not be made to uncover
their faces or hair in public or in front of a man as this could cause serious
offence and distress. When required for security or identification purposes,
the removal of the veil or face covering must be done in private with only
female staff present.
2.10
Following the removal of headwear, the person must be given the opportunity
to use a mirror, and to have privacy and time to put it back on.
Good practice
2.11
To assist prisoners, staff and visitors, establishments should display in
appropriate areas of the prison (e.g. reception, the gate, visits hall, visitors’
centres) information about the policy on the searching of religious headwear.
Part II Searches Using Dogs
Cell searches
2.12
In some faiths, most notably the Muslim faith, if dog hair or saliva comes in
contact with an individual’s clothing or religious artefact, it renders these items
defiled. If a dog touches such a prisoner they will wish to make ritual ablutions
and change clothes. This must be allowed. If dogs are used in a cell search
they should not be allowed to touch holy books and artefacts. The prisoner
should be allowed to bring out religious artefacts from their cell so that the
supporting staff can search them by hand before the cell is searched.
Suspicion that the dogs have conveyed saliva to the book or object would
make it defiled in many faiths. Bedding should be changed where the prisoner
feels that it has been defiled.
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Order Ref: 4550
Introduction, Page 149
Good Practice
2.13
Prisoners may be issued with, and allowed to cover holy books and artefacts
in, a clear plastic pouch to prevent dogs touching them directly.
Dogs in visits area
2.14
Care must be taken that drug dogs do not touch a visitor whose beliefs would
make this offensive to them, e.g. if they are of the Muslim faith.
Use of dogs during searches of chapels or multi- faith rooms
2.15
For routine searching arrangements, a member of the Chaplaincy team must
be involved with the drawing up of a searching plan for chapels or multi-faith
rooms, which should be included in the local searching document.
Dog searches and Friday Prayers - Muslims
2.16
If dogs are to be used to search Muslim prisoners attending Friday Prayers,
facilities must be made available to allow them to wash and change clothes
quickly (i.e. if they have been touched by the dog) so that they do not miss
prayers.
Dogs searching members of the Chaplaincy team
2.17
It should be borne in mind that Muslim Chaplains are unlikely to be able to
change clothes if they consider them to be contaminated by contact with a
dog; they may not therefore be able to carry out their religious duties.
Part III Religious Books And Artefacts
2.18
For guidance on religious books and artefacts that are allowed in possession
please see annexes to chapter one.
General
2.19
The Holy books and religious artefacts of any faith, while being subject to
search, must be treated with respect. They should not be handled by dirty
hands. Gloves may be worn if an officer needs to pick up any religious
artefacts. Objects should not be put on the floor or with shoes or
underclothes. The prisoner should be allowed to point out holy books and
religious artefacts before the search. It is preferable for the prisoner or
chaplain to show the book or object themselves when subject to a search.
(See Good Practice para. 2.13)
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Introduction, Page 150
Buddha statues
2.20
Images of the Buddha are a key part of Buddhist religious practice and
statues of the Buddha are allowed to be held in possession by Buddhist
prisoners. Angulimala, the Buddhist Faith Adviser to the Prison Service
(contact details in chapter 3 of the PSO) provides Buddha statues to Buddhist
prisoners, through its Buddhist Chaplains. Buddha images must be handled
carefully and with respect. They must not be picked up by the head and the
enlightenment flame (the point on the head) must not be cut or filed.
Sikh Kirpan (small knife)
Sikh Chaplains
2.21
The Sikh Chaplain appointed to the prison may bring in his Kirpan (small
knife) but this does not extend to other Sikhs visiting with him at festivals.
Sikh Chaplains should be informed about this. The Kirpan must be small (not
more than approximately 6” or 15.5 cms long, including the handle). Large
Kirpans are not acceptable. The Kirpan must be secured to the body under
the clothing. Gate/security staff should confirm that the Kirpan is being
carried when the Sikh Chaplain enters and leaves the prison. If a Sikh
Chaplain is required to remove his Kirpan as a part of the search he must be
allowed to do so in private and it should not to be handled by anyone apart
from the Sikh Chaplain. He should also be allowed privacy to put the Kirpan
back on.
Staff/Visitors
2.22
Apart from the Sikh Chaplain, other Sikh members of staff and Sikh visitors
are not allowed to wear their Kirpan (small knife) inside the prison.
Good Practice
2.23
Restrictions on visitors wearing Kirpans should be publicised in an appropriate
notice and in the visitors’ centre.
2.24
Small replicas of the kirpan may be made available at arrival at the gate or in the
visitor’s centre.
Prisoners
2.25 Sikh prisoners are to be allowed to have only a representation of a Kirpan
inlaid in metal on the comb (Khanga).
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Introduction, Page 151
Incense
2.26 Incense should be allowed to be used by chaplains in group/corporate
worship. In addition, prisoners who practise certain religions, specified below,
should also be allowed to hold incense in their cells and use it for their private
religious practice.
Buddhism
Hinduism
Chinese religions ( Taoism, Confucianism, Shaminism)
Paganism
Sikhism
2.27 Governors must ensure that incense is added to establishments’ published
facilities/privileges list and that those prisoners who practise the above
religions shall be allowed to retain incense in their possession, regardless of
their privilege level. Prisoners must only be allowed to have incense sticks or
cones together with a suitable plate or holder. Incense in powder or granular
form and carbon/iron pellets to ignite them must not be permitted.
2.28 Governors retain the discretion [under the provisions of Standing Order 4] not
to allow an individual to have incense in his or her possession if it constitutes
a risk to health, safety, security, good order or discipline. In assessing this,
governors will need to have regard to the method of burning and the
acceptability of any related items. If incense is withdrawn or withheld from a
prisoner on any of these grounds an explanation must be provided to the
prisoner concerned, in writing if the prisoner so requests, and recorded on the
prisoners F2052.
2.29 Governors will also have discretion on the amount of incense that may
reasonably be held in possession by prisoners. If large quantities of incense
are delivered by chaplains, they may be stored and issued incrementally as
required.
2.30 Incense has from the earliest times been an integral part of Buddhist worship,
while for Hindus and the Chinese religions it is a traditional part of religious
practice. However, it is recognised that occasionally followers of other
religions may also request to use incense as part of their private worship. In
these circumstances Governors should consider each case on its merits and
may use local discretion regarding the use and retention of incense by such
prisoners.
Handing in of Religious Artefacts/Books
2.31 Essential items of religious artefacts that are required by a prisoner to practise
his/her faith may be handed in subject to security considerations.
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Introduction, Page 152
Voluntary And Mandatory Drug Testing (MDT/VDT)
2.32 The MDT Manual (Mandatory Drug Testing For Prisoners: Manual of policy
and procedures paragraphs 3.74 and 3.75) contains information on religious
issues relevant to MDT. MDT Bulletins 28 and 29 provide updated guidance
on Ramadan and religious observance respectively.
Part IV Corporate Worship
2.33 All areas used for corporate worship must be treated with respect. It is
disrespectful to walk on prayer mats and officers should avoid doing so unless
essential, e.g. to deal with a security incident.
2.34
Officers supervising Muslim prayers should not step on, or in front of the
direction of, prayer mats unless an intervention becomes necessary for security
reasons.
2.35
Radios should be fitted with earpieces to avoid disturbance of the service. Care
must be taken that supervising officers do not talk unnecessarily or jangle keys
during the worship.
2.36 Incense, candles and oil lamps are allowed for group worship in the chapel or
multi faith room. Oil lamps may be subject to further examination. Oil candles
are not permitted in any circumstances.
2.37 The Chaplain leading worship is in charge, but officers have the discretion to
remove or control prisoners where necessary for security or safety reasons.
This must be done sensitively to cause as little disruption as possible and
having regard to paragraphs 2.33 to 2.35 above.
Good practice
2.38 As multi-faith rooms are used by some faiths in which shoes may be worn
during services, prisons may wish to purchase dustsheets (to be used only for
this purpose), to place on top of the carpet so that those faiths that use the
floor can place prayer mats on the sheets instead of directly on the carpet.
The sheets can then be put away and used again.
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Order Ref: 4550
Introduction, Page 153
Part V - Food For Religious Services And Festivals (See PSO 5000 Catering
paragraph 3.23.51)
2.39 Food for religious festivals should be provided by the prison in house where
possible and appropriate, and always in consultation with the appropriate
member of the chaplaincy team. Arrangements will already be in place for
some of the main festivals e.g. Ramadan. Where provision cannot be made
“in house”, arrangements must be made in consultation with the appropriate
member of the Chaplaincy team, for the food to be brought in from a regulated
source e.g. the Gurdwara Langar Kitchen, the Islamic Cultural Centre or
Mosque kitchen and Halal restaurants. Where applicable the usual
procurement rules apply: Chapter 11 of Finance PSO, 7500 refers.
2.40 Where food is brought in, it must be in containers that can be x rayed, if x-ray
facilities are in place at the establishment.
2.41 The most usual occasions and the type of food that is brought in are as
follows:
Sikh (This cannot be provided in house as by definition it needs to be
prepared/blessed in the Gurdwara)
Kara Prashad
A blessed sweetmeat that is given to prisoners at each Sikh service in
small amounts. This can only be supplied via the Sikh Chaplain and is
considered to be sanctified food.
Langar
Simple vegetarian food prepared and blessed in a Gurdwara. This is
eaten as an expression of fellowship and solidarity between the local
Gurdwara and the prisoners. Sikh practice is that this should be served
after the conclusion of a Sikh service, particularly on festival occasions
Muslim
Ramadan Fast
Dates, fresh fruit and nuts are sometimes brought in by the Muslim
Chaplain so that the prisoners may have a snack to break their fast at
sunset.
2.42 For further details of religious dietary requirements please see Catering PSO
5000.
2.43
A checklist for providing food for religious festivals is attached at Appendix 1.
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Introduction, Page 154
Appendix 1
Handing in of food for Religious Festivals and Services
Practical Guidance
The checklist below has been designed to help guide staff through the process of
providing special food for the celebration of religious festivals and services. This
should enable the relevant staff to assess whether food can be supplied in house by
the catering team or brought in by a regulated, recognised source.
Tick box
No
OPTION 1.
Yes
Can the food be provided in house by the Catering Team, in
consultation with the appropriate member of the Chaplaincy team?
This option should always be considered first.
If no go to Option 2
OPTION 2.
If the food cannot be provided in-house, it is advised that the checklist is
completed to ensure all interested parties are involved with the process.
a)
Suggested people to be involved in the process:
Head of Inmate Activities/Resettlement/Regimes
Prison Chaplain
Appropriate faith Chaplain (essential)
Catering Manager
Race Relations Liaison Officer/Diversity Officer
Security Officer
Yes
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b)
Introduction, Page 155
Have procurement procedures been followed?
(See Chapter 11 of PSO 7500)
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Introduction, Page 156
Chapter 3: Introduction from the Director of Regimes
1.
This chapter of Prison Service Order 4550 provides details of the religious
advisers to the Prison Service for the Buddhist, Hindu, Jewish, Muslim, Sikh
and Mormon religions. Most of the organisations have worked with the Prison
Service for a number of years; the setting up of the Advisory Group on
Religion in Prisons has led to their role as advisers now being formalised.
Their official title is Religious Consultative Services (RCS) to the Prison
Service, for their faith.
Output
2.
These arrangements will enable establishments to have a clearly defined
central point of contact for each of these religions which they can approach for
advice on religious matters.
Impact and Resource Assessment
3.
The establishment of the RCSs should help reduce the time it takes to
resolve queries. The Prison Service is contributing to the costs of some of the
RCSs; others have said they do not wish to receive payment for their
services. The RCSs are not expected to charge establishments for their
involvement or any advice that they give.
Visiting Ministers (referred to in the PSO as Ministers or religious Ministers)
4.
The appointment procedures and terms and conditions of service of visiting
ministers are under review; any changes arising from this will be promulgated
separately. Pending the outcome of the review, the current arrangements on
appointments, which are set out in the Directory and Guide on Religious
Practice and in guidance issued under cover of Advice to Governors 42/94,
continue to apply. The RCSs will be pleased to help in any cases of difficulty.
For the Buddhist faith, Angulimala should always be contacted direct, as they
deal with all Buddhist nominations. The role of the RCSs in the appointment
process will be considered as part of the review.
Implementation
5.
This PSO comes into effect on issue.
Mandatory Action
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Order Ref: 4550
6.
Introduction, Page 157
Governing governors, directors and controllers of contracted out prisons must
ensure that all staff working with prisoners, especially religious Ministers (ie
Chaplains and Visiting Ministers) and RRLOs are aware of the content of this
PSO.
Audit & Monitoring
7.
Compliance is to be monitored locally.
Contact
8.
Further information is available from:
Helen Redmond, Prisoner Administration Group, Room 702, Cleland House.
Tel: 0207 217 6472
Michelle Crerar, Prisoner Administration Group, Room 718, Cleland House.
Tel: 0207 217 2807
Ken Sutton
Director of Regimes
NOTE FOR ESTABLISHMENT LIAISON OFFICERS
ELOs must record the receipt of the Prison Service Order - RELIGION in their
registers as issue 4550 as set out below. The PSO must be placed with those sets of
orders mandatorily required in Chapter 4 of PSO 0001..
Issue Date
Order Title and / or
no.
no.
description
108
30/10/2000 4550 Religion
Issue Number 108
Date entered
in set
ELO signature
Issued 30/10/2000
Order Ref: 4550
Introduction, Page 158
CHAPTER 3 OF PSO4500
Religious Consultative Services to the Prison Service.
Purpose
3.1
This Chapter is to advise governors of the establishment of Religious
Consultative Services (RCSs) for some of the main non Christian, and
the Mormon, religions. These religions are all represented on the
Advisory Group on Religion in Prison. The RCSs are independent
organisations that will work with the Prison Service in an advisory
capacity on matters of religious provision for prisoners of their faith.
3.2
RCSs have been established for the following religions:
Buddhism
Hinduism
Islam
Judaism
Mormon (The Church of Jesus Christ of the Latter Day Saints)
Sikhism
3.3
Details of the RCSs and their main contact points are set out in the
Annex to this Order.
Mandatory Actions
3.4
Where establishments have a query relating to the specific religious
needs of prisoners from the above faiths they would normally be
expected to raise this with their locally appointed Minister for that faith.
Where further advice is required, or where there is no minister
appointed for that faith, establishments must consult the
appropriate RCS.
3.5
For the Islamic faith, where following consultation with the prison
Imam, further advice is required, establishments must contact the
Prison Service Muslim Adviser, Maqsood Ahmed, in the first
instance. He will contact the National Council for the Welfare of
Muslim Prisoners (NCWMP), the Muslim RCS, as appropriate. If the
Muslim Adviser is not available, the NCWMP may be approached
direct but a copy of any correspondence to the NCWMP should be sent
to the Muslim Adviser.
Protocol
3.6
The RCSs have been advised that responsibility for operational matters
rests with the governor of the establishment concerned and that where
they have concerns relating to a particular prison they must in the first
instance take these up with the Governor. If the matter cannot be
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Introduction, Page 159
resolved they may take the matter up with the Area Manager (through
Prisoner Administration Group if they wish, who will copy in the Deputy
Director General) and then, if need be, with the Director General. (The
NCWMP will also keep the Muslim Adviser informed.)
3.7
The principal function of the RCS is to provide an advice and
consultancy service to the Prison Service. Should a RCS become
involved in a particular case, for instance at the request of a religious
minister or a prison, the RCS has no automatic right of access to the
prison or to see a prisoner, but governors should be willing to invite a
representative of the RCS into a prison where the representative’s
involvement will help to overcome difficulties.
Advice & Information
Other religions
3.8
This instruction does not alter the arrangements for other religious
groups for whom an RCS does not exist. In many cases, prisons will
have local arrangements to help them meet the needs of these faiths.
Advice on some of these religions (eg Bahai, Christian Science, Jain,
Jehovah Witness and Seventh Day Adventist) is contained in the
Directory and Guide on Religious Practice in HM Prison Service (see
3.9 below).
Directory and Guide on Religious Practice in H M Prison Service
3.9
The main advisory document on religious observance in prisons
remains the Directory & Guide on Religious Practices in HM Prison
Service. This contains details of religious practices in the community
and the permitted religious observances and facilities in prison
establishments; it includes information on private and corporate
worship, diet, dress and aspects of social traditions. The RCSs will be
able to give further advice on these subjects, if needed.
3.10
The RCSs have, where requested, been added to the circulation list to
receive copies of all Prison Service Instructions and Orders.
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Introduction, Page 160
Annex (revised May 2005)
RELIGIOUS CONSULTATIVE SERVICES (RCSs)
(FAITH ADVISERS TO THE PRISON SERVICE)
BUDDHISM
The Venerable Ajahn Khemadhammo Mahathera OBE
Angulimala
The Forest Hermitage
Lower Fulbrook (Nr Sherbourne)
Warwick CV35 8AS
Tel. 01926 624385
Mob. 07941 013319
E - mail : Lpkhem@foresthermitage.org.uk
: Khemadhammo.mahathera@hmps.gsi.gov.uk
HINDUISM
Dr H V S Shastry
The Bhavan Centre
4A Castletown Road
London W14 9HQ
Tel: 020 7381 3086/4608
Fax: 020 7381 8758
Email: shastry@Bhavan.net
Also:
Dr G.L.Bhan
World Council of Hindus - UK
Tel: 0161 627 8480 (Message will be passed to Dr Bhan by his secretary)
Fax 0161 627 8694
Mr K Ruperalia (World Council of Hindus - UK)
Tel 0203 113 2077
Email ikr@supanet.com
ISLAM
Contact The Prison Service Muslim Adviser:
Ahtsham Ali
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Introduction, Page 161
Prison Service Chaplaincy
Room 410,
Abell House,
John Islip Street
London SW1P 4LH
Tel: 020 7 217 8071
Fax: 020 7 217 8980
JUDAISM
Rev Michael Binstock
United Synagogue
Visitation Committee
Bet Meir
44b Albert Road
Hendon
London NW4 2SJ
Tel: 020 8457 9703
Fax: 020 8457 9707
(Administrator: Sue Soloway)
Email: revbinstock@brijnet.org
Michael@aje.org.uk
CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS (MORMON)
Mike Peel
Area Presidency Office
Church of Jesus Christ of Latter-Day Saints
751 Warwick Road
Solihull
West Midlands
B91 3DQ
Tel: 0121 712 1200 (Ask for Area Presidency Office)
Mob: 07729 844 782
Email: mike.val3@tiscali.co.uk
SIKHISM
NB – Please contact the relevant Sikh Chaplaincy Service Area Manager
(details below) before contacting the Sikh Chaplaincy Service Director
Sikh Chaplaincy Service - for your area contact see below
Director: Dr Indarjit Singh, OBE
Suite 405
Highland House
165 The Broadway
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Introduction, Page 162
Wimbledon London
SW19 1NE
Tel: 0208 544 8037
Fax: 0208 540 4148
Area Contacts: Sikh Chaplaincy Service Area Managers
Eastern and Thames Valley Hampshire & Isle of Wight
Contact: Mr Kulwant Singh Selhi
Tel: 020 8464 9119
Kent and Surrey & Sussex
Contact: Mr Makhan Singh Roy
Tel: 020 8399 6746
London
Contact: Mr Harcharan Singh
Tel: 020 8241 1816
East and West Midlands
Contact: Mr Jaswant Singh Heera
Tel: 0121 459 0286
North East and Yorkshire & Humberside
Contact: Mr Mohinder Singh Chana
Tel: 0127 439 0069
North West
Contact: Mr Hardev Singh Sohal
Tel: 0151 327 6710
Wales and South West
Contact: Dr Joginder Paul Singh, JP
Tel: 01793 538370
PAGANISM
The Pagan Federation Prison Manager
PO Box 1318
Bagshot
GU19 5YN
e-mail: pfprisonministry@gmail.com
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Introduction, Page 163
CHAPTER 4: RELIGION CARD FOR USE IN RECEPTION DEPARTMENTS
Introduction
4.1
This chapter gives information on the use of the religion card which is
designed to assist Reception Officers to obtain and record accurate
information on the faith adherence of a new prisoner.
Policy and Output
4.2
The Religion Card sets out recognised universal symbols representing
major world faiths together with a single instruction translated into over
40 languages. Use of the card will help ensure that all prisoners,
particularly those who do not understand English, are able to identify
their faith to reception staff, thereby enabling the Prison Service to
meet their faith needs. It will also help ensure that more accurate
information about the faiths of prisoners is available.
4.3.
The card has been developed in consultation with the Advisory Group
on Religion in Prisons.
Use of the Card
4.4
When interviewing a new prisoner on reception, the Reception Officer
should hand the card to any prisoner who has difficulty in
understanding English, at the point when their faith or religious
denomination needs to be recorded. The Reception Officer should
then record the religion corresponding to the sign indicated by the
prisoner.
4.5
The faiths which are identified on the card are:
Bahai
Buddhism
Chinese
Christianity
Hinduism
Jainism
Judaism
Islam
Sikhism
Zoroastrian (Parsee)
4.6
In addition there is a symbol representing Nil Religion for those
prisoners who do not wish to declare a religion.
4.7
The instruction which is translated into a wide variety of languages
reads:
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Introduction, Page 164
"Please point to your religion to help the Prison Service to meet
your faith needs"
The languages into which the instruction is translated are as listed at
Annex A.
Impact and resource assessment
4.8
The card should make it easier for Reception staff to obtain accurate
information on a prisoner's religion. Costs of providing and distributing
the cards will be met centrally.
4.9
More accurate recording of religion for individual prisoners will result in
individual faith needs being better met. More accurate recording of
faith will also result in better statistical information on the numbers of
prisoners of each faith which will enable the Prison Service to better
cater for all faith traditions.
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MANDATORY ACTION
4.10
Governing Governors and Controllers of contracted out prisons which
take new receptions from court must ensure that religion cards are
available in Reception Departments. They must also ensure that staff
who need to know, including Reception staff, Chaplains of all faith
traditions (full-time, part-time and sessional) and Race Relations
Liaison Officers are aware of the contents of this instruction.
Contact Point
4.11
Further information may be obtained from:
Religion Section
Prisoner Administration Group
Room 702, Cleland House
Tel: 020 7217 6472 / 6298
Fax: 020 7217 6462
4.12
Supplies of the card will initially be delivered to all prisons which accept
prisoners directly from courts. These are listed at Annex B. A poster
version of the card will also be available. Copies will be sent to all
Chaplaincy Departments.
4.13
Further supplies will be available from:
Chaplaincy HQ
Room 410
Abell House
John Islip St
LONDON
SW1P 4LH
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Introduction, Page 166
ANNEX A
LANGUAGES
Albanian
Amharic
Arabic
Bengali
Burmese
Bahasa (Indonesian)
Chinese
Croatian
Farsi
French
Georgian
German
Greek
Gujarati
Hebrew
Hindi
Hungarian
Italian
Japanese
Khmer
Korean
Kurmanji
Laotian
Punjabi
Peshto
Portuguese
Polish
Romanian
Russian
Sanscrit
Serbian
Sorani
Spanish
Somali
Swahili
Sinhalese
Tamil
Thai
Tibetan
Tigrinya
Turkish
Urdu
Vietnamese
Welsh
Yiddish
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Introduction, Page 167
ANNEX B
PRISONS WHICH ACCEPT PRISONERS DIRECT FROM COURT
Lancashire & Cumbria
Lancaster
Preston
Manchester Mersey Cheshire
Altcourse
Forest Bank
Hindley
Liverpool
Manchester
West Midlands
Birmingham
Blakenhurst
Brinsford
Shrewsbury
Featherstone
Dovegate
Drake Hall
Thames Valley Hampshire
Albany
Aylesbury
Bullingdon
Winchester
Wales
Cardiff
Parc
Swansea
South West
Ashfield
Bristol
Gloucester
Dorchester
Exeter
Female
Buckley Hall
Foston Hall
Eastwood Park
Bullwood Hall
Holloway
Send
Low Newton
Issue Number 108
North East
Acklington
Deerbolt
Holme House
Northallerton
Castington
Yorks & Humberside
Doncaster
Hull
Leeds
Wolds
East Midlands North
Lincoln
Nottingham
East Midlands South
Leicester
Glen Parva
Onley
Eastern
Bedford
Norwich
Chelmsford
London
Brixton
Belmarsh
Pentonville
Wandsworth
Wormwood Scrubs
Feltham
Kent Surrey & Sussex
Canterbury
Elmley
High Down
Lewes
Rochester
Issued 30/10/2000