Evidence for Equality Delivery System Grading
Name of organisation:
The Newcastle upon Tyne Hospitals NHS Foundation Trust
Protected Characteristic
Religion and Belief 2015
General Points:
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Religious identity is not simple, and is not always separable from other
aspects of identity, like ethnicity. Nor is religion fixed and unchanging.
The last five decades have seen historic forms of Christianity losing
their monopoly, various new forms of spirituality growing rapidly, and
religions brought by migration becoming increasingly important.
.(‘Religion or belief’: Identifying issues and priorities;Linda Woodhead /Rebecca Catto
EHRC 2009)
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Religious identity often overlaps with other forms of identity, including
ethnicity, and other commitments, including political ones. There are
often gains and losses associated with being defined as religious,
depending on context.(‘Religion or belief’: Identifying issues and priorities;Linda
Woodhead /Rebecca Catto EHRC 2009)
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Violence committed “in the name of religion”, that is, on the basis of or
arrogated to religious tenets of the perpetrator, is a complex
phenomenon. The brutality displayed in manifestations of such
violence often renders observers speechless. Violence in the name of
religion also affects followers of the very same religion, possibly also
from a majority religion, in whose name such acts are perpetrated.
(Report of the Special Rapporteur on freedom of religion or belief, Heiner Bielefeldt
HR Council 2014)
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The UK Govt called for a ‘stand against intolerance in all its forms and
to seek a world in which everyone shares equal access to rights,
justice, education and economic opportunities regardless of their
ethnicity, religion or belief.’ (UK Statement to the OSCE on Freedom of Religion
or Belief 2014)
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The percentage within the Muslim population with self-declared ‘bad or
very bad health’ for all age groups is 5.5%, which is similar to the
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overall population in this category of 5.4%. However for the age group
of 50 years and above, it is 24.1% for Muslims, which is double the
percentage for the population as a whole (12.1%). There are about 50
local authority districts where 40% or more of Muslim women over 65
years of age are in bad health. (British Muslims in Numbers The
Muslim Council of Britain, January 2015.)
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Faith communities are an integral group of UK society, with the majority
of the UK’s population identifying themselves as having some kind of
religious faith or link to religious tradition and thousands actively
participating in faith communities across the country. There are in
excess of 11,000 faith leaders in the UK who can coordinate
communities and who have experience, expertise and assets which are
a valuable resource to the public.( Faith Communities and Pandemic
Flu Communities and Local Gov 2009)
Faith groups contribute significantly to the renewal of disadvantaged
neighbourhoods. (Faith in the North East 2008 )
In 2001, 70.64% of people in Newcastle reported their religion / belief
as Christian. Islam had the second largest number of followers at
3.63% of the population. (Followers of Islam are denoted as Muslim in
the chart below.) 16% of people said they had no religion.
Christian
70.64%
Sikh
0.45%
Buddhist
0.27%
Other
0.19%
Hindu
0.64%
No Religion
16.02%
Jewish
0.32%
Not Stated
7.84%
Muslim
3.63%
It is helpful to distinguish between religion and spirituality. Spiritual
needs may not always be expressed within a religious framework. It is
important to be aware that all human beings are spiritual beings who
may have different spiritual needs at different times of their lives.
Although spiritual care is not necessarily religious care, religious care,
at its best, should always be spiritual (Association of Hospice and
Palliative Care Chaplains, 2003).
Somebody’s spiritual understanding and practice is a key element of
their well-being. What gives them hope, gives their life meaning, helps
them make sense of things. So it is good to help a service user
discover, foster, nourish this. It is as important as sleeping and eating.
(Mary Ellen Coyte - Making Space for Spirituality Conference Report
2008)
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One day, I disappeared from the hospital, as I wanted to do my prayers
in private, but there was no quiet room where I could be alone with my
thoughts and my prayers. I was not allowed to light a candle or incense
stick, because of health and safety regulations. It was so difficult for me
to practise my religion on the ward. (Poonam Choudhary- Making
Space for Spirituality Conference Report 2008)
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In the wake of the 2001 ‘riots’ and the terror attacks of 11 September
2001 and 7 July 2005, Britain has experienced an intense political,
media and policy scrutiny of British Muslims. These three events
have triggered a two-fold approach to ‘managing’ Muslims – with a
focus on securitization and migration control at the borders, and,
internally, on issues of integration, cohesion and citizenship. Such
policies have impacted on all dimensions of Muslim life, from travel
‘back home’ to the intimacies of marriage and family formation, from
schools to prisons, from political protest to religious practice, from
internet usage to stop and search, from friendships to mode of dress.
The authors argue that discourses of securitization, segregation or
Sharia law should recognise the multidimensionality of Muslim lives
and their place within a broader struggle for equality, citizenship and
social justice. (The New Muslims; 2013,Claire Alexander, Victoria Redclift and
Ajmal Hussain. Runnymede press)
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There is specific quantitative evidence that the recorded number of
incidents of anti-Semitism has increased since 2000, with an apparent
peak in 2009, falling back somewhat in 2010, though to levels that are
still higher somewhat higher than in the immediately preceding years.
(Religious discrimination in Britain: A review of research evidence,
2000-10 CEHR)
Some emerging evidence suggests the possibility of a changing pattern
in relation to at least perceptions of ‘religious discrimination’ and/or
readiness to pursue potential issues of such discrimination in which
Christians are increasingly highlighting examples and concerns.
(Religious discrimination in Britain: A review of research evidence,
2000-10 CEHR)
Individual student social worker perspectives on and experiences of
religion together with the informal views of colleagues determine
whether and how religion and belief are acknowledged as significant
and relevant. This reflects the findings of the RCN survey. (‘It Never
Came Up’: Encouragements and Discouragements to Addressing Religion and Belief
in Professional Practice—What Do Social Work Students Have To Say? Sheila
Furness* and Philip Gilligan Br J Soc Work (2014) 44 (3): 763-781. doi:
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10.1093/bjsw/bcs140)
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In our survey a member said “Spiritual care is a fundamental part of
nursing currently much neglected through ignorance and
misunderstanding”.(Spirituality in Nursing Care RCN 2010)
Statutory bodies are often ill-equipped and ill-informed about the
networks and processes for engaging with faith communities - there is
a need for training in ‘religious literacy’. (Faith in the North East 2008 )
‘Promotion of individual autonomy and human dignity is the most
robust platform for protecting religious freedom.’ (Religious Freedom,
Religious Discrimination and the Workplace Lucy Vickers Oxford, Hart Publishing,
2008, 240 pp (paperback £35.00) ISBN: 978-1-84113-687-5)
Cultural differences
This is offered as a key explanation for disparities in access to health services
by BME populations. This explanation recognises that people identify
themselves with a social group on cultural grounds, and that diverse racial
and ethnic groups may respond differently because of their particular health
beliefs and behaviours.32 Cultural dimensions highlighted include: religion
that may affect compliance or access to services; sex, which is commonly
mentioned as an obstacle to service access by women; differential
presentation including “somatisation” of symptoms, which is reported to lead
to misunderstandings, misdiagnosis, or incorrect referrals; “fatalism” or
shyness, which may also lead to a reluctance to seek help resulting in late
presentation; and other cultural factors such as family dynamics may mean
people cannot easily attend or take up services without the support of family
members.2 It is recognised also that health professionals need to take into
account these types of cultural beliefs and values when communicating with
patients or users. (Access to health care for ethnic minority populations
A Szczepura Postgrad Med J 2005;81:141-147 i:10.1136/pgmj.2004.026237)
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There are many views on dying, death and life after death. Finding out
about individual wishes and practices is an important part odf a good
death. The views of religious leaders from the Noth East can be viewed
at:
http://www.phine.org.uk/a-good-death
(What is a good Death; Public Health North East/ Regional Faiths Network 2012)
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Points related to Age
 For many religions, life does not end with death. Often the process of
dying is seen as an opportunity for spiritual insight. (Religion or belief:
A practical guide for the NHS DH 2009)
Points related to Disability
 Religion and spirituality are important coping strategies for some
people with disabilities. (Religion and disability: Clinical, research
and training considerations for rehabilitation professionals, 2007, Vol.
29, No. 15 , Pages 1153-1163 Brick Johnstone, PhD1†, Bret A.
Glass2 and Richard E. Oliver3)
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Issues of spirituality are all-pervading in mental health services and we
all have a responsibility to ensure that these issues receive a higher
awareness. (Dr Andrew Fairbairn, Making Space for Spirituality
Conference Report 2008)
Points related to Race
 Prejudice and discrimination is increasingly about religion and religious
identity as well as about race and racial identity. We all have to do all
we can to challenge prejudice and racism. Pluralism is essential to our
well being. Faith diversity is part of our richness and requires from us
all a deep respect for each other. ( One Country Many Faiths 2007)
 Religion and belief may be very important to some black and minority
ethnic people, staff need to be aware of religious beliefs of patients and
service users. (Religion and Belief Factfile 2010)
 It is important to remember that people are individuals. When planning
and delivering care, every effort should be made to find out individual
preferences and attitudes towards religion as well as individual views
on family responsibilities and cultural traditions.(Embracing Diversity in
Mental Health 2010)
 Community and religious leaders can be a health promotion
resource, reinforcing messages about ways to stay healthy and how to
avoid developing or worsening long term conditions. (Exploring health
and social care needs of people in black and minority ethnic
communities in North Tyneside. McNulty and Ahad 2010)
Points related to Marriage and Civil Partnership
 The Marriage Act now allows for marriage between same sex couples
but the Church of England is excluded from conducting marriage
services for same sex couples.
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Points related to Pregnancy and Maternity
 Many religions have different practices that have to be performed
during labour and on the birth of a child. (Religion or belief: A practical
guide for the NHS DH 2009)
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Points related to Sex (Male/Female)
 Some people think FGM is an important part of their religion. There is
no evidence to suggest that FGM is required by Islam, Christianity,
Judaism or any other religion.
 Islamic scholars around the world have condemned the practice of
FGM and are clear that FGM is not an Islamic requirement. Islamic
scholars and clerics have stressed that Islam forbids people from
inflicting harm on others, and that those putting their daughters through
FGM, or carrying out or aiding FGM, are going against the teachings of
Islam.
 FGM is not only practised by Muslims but is also common among
Christians, particularly Coptic Christians in Egypt, Sudan, Eritrea and
Ethiopia.
 There is no evidence in the Bible to suggest that FGM is required by
Christianity. FGM also takes place among some Bedouin Jews and
Falashas (Ethiopian Jews).
 Although Judaism considers circumcision essential for males, it does
not require the practice for females.
Points related to Sexual Orientation
 Ellison and Gunstone (2009) found that 53% of their survey reported to
belong to a religion, but only 37% of gay men and lesbians. They found
a smaller proportion of gay and lesbians to be from an ethnic minority
group (1.4% compared to 3.5% of white respondents).
 Stonewall’s report, Living Together, a survey with over 2,000 nationally
representative people in the UK, found that people of faith are no more
likely to be prejudiced against lesbian and gay people than anyone
else.
 Organisations are confident that they are able to take steps to prevent
and respond to discrimination against lesbian, gay and bisexual
people. They are less confident about tackling negative attitudes and
responses when these are justified and motivated by religion and
belief. They acknowledge that incidents are very rare and that working
to prevent such incidents is a priority. (Religion and Sexual Orientaion
in the workplace)
 Many conventional religions conform to ‘the heterosexist-norm’, most
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being oppressive to LGBT people. (Mackereth and Ash 2010)
Many LGBT people struggle in society to reconcile sexuality, culture
and faith. ( Macaulay,RJ) Ethnicity and Inequalities in Health and
Social Care • Volume 3 Issue 3 • September 2010 © Pier Professional
Ltd)
Points related to Transgender
 Research has generally considered prejudice is linked to sexism and
the associated definition of rigid gender roles. Mitchel and Howarth
suggest that, a lack of toleration of diversity and difference in particular
institutions such as the media and religion needs to be investigated.
 Some participants in theTrans Community Statement of Need
Workshop considered that more and more Christian people/groups are
accepting of trans people,others considered that some religions seek to
damage trans rights and acceptance. (Trans Community Statement of
Need Workshop Summary GEO 2011)
Examples of how we meet needs
Chaplaincy Team – see information below
Updated guidance on Religion and Belief
‘Spirituality’ Campaign and resources
Clothes Bank in partnership with Mothers Union
Religion and Belief Fact File
Representation on EDHR Group
Links with leaders of many faith groups
Links with regional R&B Staff Network
Supporting Equality Week
Putting Patients at the Heart of Everything we do’ resource
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Development of new guidance for staff on religion and belief with some
straight forward questions to help them find out about patients spiritual
needs
 Celebration of World Religion Day
 Sikh perspectives on Patient Care workshop in Equality Week and
Jewish perspectives within the Nursing and Midwifery Conference
 Multi-faith Safeguarding information
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Multi-faith Health Care Resource for staff
Honorary Chaplaincy programme developed. Honorary Jewish
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Chaplains appointed and a programme for Muslim Chaplains is being
developed.
Information about food provided in hospital including Kosher and Halal
and spiritual care - disseminated to community organisations via
HAREF
Work of Chaplaincy Team
The document below highlights some of the work of the Chaplaincy
Dept.
chapliancy - policy
leaflet.doc
Training delivered by the Chaplaincy Team
Training for Children’s Paediatric Cardiology Services in response to survey
with staff
Market Place at induction – weekly
End of Life/Bereavement – weekly
2 day Bereavement Course
Student Nurse and Midwife Induction
Preceptorship training
Health Care Assistant programme
Spiritual and Religious needs on Communication Training
Training for individual wards and departments
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