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Order Ref: 4550 Introduction,

Prison Service Order

ORDERNUMBER

4550

Religion Manual

Date of Initial Issue 30/10/2000Issue Number 108

PSI Amendments should be read in conjunction with the PSO

Date of Further Amendments

18/07/07 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

31/08/05 PSI 33-2005 – Paganism – Annex H1 to Chapter 115/06/05 PSI 21-2005 - Replaces annex to Chapter 314/10/03 PSI 45-2003 - Faith Annexes to Chapter 125/08/03 PSI 36-2003 - Annexes to Chapter 113/05/2003 PSI 18-2003 - PSO on Religion 05/11/2002 PSI 54-2002 - Religion PSO 4550

Issue Number 108 Issued 30/10/2000

Order Ref: 4550 Introduction, PRISON SERVICE ORDER ON RELIGION

Introduction by the Director of Resettlement

Performance StandardOutputImplementationMandatory ActionAudit and MonitoringContact points

CHAPTER 1: GENERAL PRINCIPLES

IntroductionAppointment of Chaplains and MinistersReligious RegistrationChange of Religious RegistrationPlaces of WorshipCorporate WorshipPastoral CareChaplains and MinistersReligious Education ClassesYoung OffendersJuvenilesPastoral VisitsReligious ObservanceDiet, Dress and Religious ArtefactsVisits by a Chaplain or Minister

Appendix One - NOTIFICATION OF CHANGE TO RELIGIOUS REGISTRATION

Appendix Two - GUIDELINES ON THE PROVISION OF MULTI-FAITH ROOMS

GeneralConsultationIssue Number 108 Issued 30/10/2000

Order Ref: 4550 Introduction, LocationRequirementsCare of roomFacilities

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 PRISONSPart 2: ABOUT BUDDHISM

Annex B (i)

PART 1: PRACTICE OF CHRISTIANITY IN PRISONMinistryCorporate Worship

Private WorshipReligious Festivals and Holy DaysClasses and ProgrammesReligious Books and ArtefactsRites and InitiationMarriage (See also CI 35/88)Death and Dying (See also PSO 2710)

Annex B (ii)

PART 2: ABOUT CHRISTIANITY

INTRODUCTIONGOD THE FATHERGOD THE SONThe Man of NazarethHis MinistryHis TeachingHis FaithIssue Number 108 Issued 30/10/2000

Order Ref: 4550 Introduction, His Death and ResurrectionGOD THE SPIRIT

RITES AND SACRAMENTS OF THE CHURCHCHURCH INITIATIONBaptismConfirmationTHE EUCHARISTMarriageThe Sacrament of Reconciliation (Confession)The Sacrament of the Anointing of the SickFuneral rites and servicesSACRED WRITINGSCHRISTIAN MINISTRYTHE MAIN STREAMS OF CHRISTIANITYTHE EARLY CHURCHTHE CHURCH AND ITS CHURCHESThe Eastern Orthodox ChurchesThe Roman Catholic ChurchThe Anglican ChurchThe Lutheran ChurchOther Reformed and Free ChurchesThe Religious Society of Friends (Quakers)

INCLUSIVE CHAPLAINCYHOW CHRISTIANS VIEW EACH OTHERHOW CHRISTIANS VIEW OTHER RELIGIONSA NEW SPIRITUAL DISPOSITION

Annex C (i)

Festival days

Annex C(ii)

PART 2: ABOUT HINDUISM

WorshipIssue Number 108 Issued 30/10/2000

Order Ref: 4550 Introduction, Caste SystemPersonal HygieneMarriageFunerals

Annex D (i)

PART 1: PRACTICE OF ISLAM IN PRISONAppointment of Muslim ChaplainsCorporate worshipFriday prayers (Jum’a)GeneralTimingGood practiceAblutions (Ritual washing)Ablution facilities at prayer roomFriday afternoon: after prayersLeading Friday prayersPrivate worshipGood practiceDietReligious ObservanceRamadhanGood practiceTiming of mealsGood practiceInduction and receptionMDTFasting after RamadhanDates Of Muslim Religious ObservanceEid al Fitr & Eid al AdhaGood practiceOther festivalsReligious texts and artefactsWorkDressPersonal HygieneGood practiceMarriage (See also C/I 35/88)Deaths and burials (See also PSO 2710)


Order Ref: 4550 Introduction, Annex D (ii)

PART 2: ABOUT ISLAMINTRODUCTIONSacred WritingsMinistryOther beliefsThe 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 PRISONMinistryCorporate WorshipPrivate WorshipReligious Festivals (Gurpurb)Sikh NamesAmrit: initiated SikhsDietDress and hygieneArtefactsMarriage (See also CI 35/88)Death (See also PSO 2710)

Annex F (ii)

PART 2: ABOUT SIKHISMINTRODUCTION

PRACTICES IN THE COMMUNITYIssue Number 108 Issued 30/10/2000

Order Ref: 4550 Introduction, Who is a Sikh ? - Definition of a SikhIdentifying signs and symbolsThe Khalsa (the pure)Private worship (Nitnem)Corporate Worship (Diwan)Sacred WritingsMinistryRites of passageAspects of Social FunctioningFamilyBirth and naming ceremonyThe Initiation Ceremony (Amrit)FuneralsWeddings

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)

TheologyThe 13 Articles of Faith of the Church of Jesus Christ of Latter - day SaintsPRACTICES IN THE COMMUNITYHoly DaysFUNERALS and MARRIAGECONTACT 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 SearchesIssue Number 108 Issued 30/10/2000

Order Ref: 4550 Introduction, PrisonersVisitorsSessional ChaplainsStrip SearchesPrisonersMuslim prisonersSearching Religious or cultural headwearGood practice

Part II Searches Using Dogs

Cell searchesGood PracticeDogs in visits area

Part III Religious Books And Artefacts

GeneralBuddha statuesSikh ChaplainsStaff/VisitorsGood PracticePrisonersVoluntary 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

OutputIssue Number 108 Issued 30/10/2000

Order Ref: 4550 Introduction, Impact and Resource AssessmentVisiting Ministers (referred to in the PSO as Ministers or religious Ministers)ImplementationMandatory ActionAudit & MonitoringContact

CHAPTER 3 OF PSO 4500

Religious Consultative Services to the Prison Service.

PurposeMandatory ActionsProtocolAdvice & InformationOther religionsDirectory and Guide on Religious Practice in H M Prison Service

Annex - Faith Advisers To The Prison Service (Revised May 2005)

BuddhismHinduismIslamJudaismChurch Of Jesus Christ Of Latter-Day Saints (Mormon)Sikhism

Paganism

CHAPTER 4: RELIGION CARD FOR USE IN RECEPTION DEPARTMENTS

IntroductionPolicy and OutputUse of the CardImpact and resource assessmentMANDATORY ACTIONContact Point

ANNEX AIssue Number 108 Issued 30/10/2000

Order Ref: 4550 Introduction, LANGUAGES

ANNEX B

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.

Output6. 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 Action8. This Order contains mandatory instructions and advice. Issue Number 108 Issued 30/10/2000


9. 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 Monitoring10. Monitoring and audit will primarily be by audit of the Religion Performance Standard.



Contact points11. Further information is available from:

Chaplaincy Headquarters020 7 217 8960/8808

or

Prisoner Administration Group (Religion Section)020 7 217 6298/6472

NOTE FOR ESTABLISHMENT LIAISON OFFICERSELOs 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 no.

Date Order no.

Title and / or description

Date entered in set

ELO signature

158 5/11/02

4550 Additional chapters (1;4 & annex 3 ) of the Religion Manual

Ken Sutton

Director of Resettlement



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.



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.


Order Ref: 4550 Introduction, 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.Issue Number 108 Issued 30/10/2000


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.


Order Ref: 4550 Introduction, 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.



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.


Order Ref: 4550 Introduction, 1.42 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.



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.



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 TwoPlease 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 Issue Number 108 Issued 30/10/2000

Order Ref: 4550 Introduction, 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 ®Issue Number 108 Issued 30/10/2000


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.

It should be cared for and cleaned by a prison orderly.Issue Number 108 Issued 30/10/2000


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.



Ch apter 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 B-

vitamins, including vitamin B12 as is fortified Soya milk. Issue Number 108 Issued 30/10/2000


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.



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



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

The Pearl of Great Price



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

ISLAM 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

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)


Order Ref: 4550 Introduction, 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 Norse-

German 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 INFORMATIONAdditional Items



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.



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 8ASTel & fax: 01926 624385Email: [email protected]: 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


Order Ref: 4550 Introduction, arranged.

2.2 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.

2.3 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.



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).

Buddha Image incense


Order Ref: 4550 Introduction, 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.


Order Ref: 4550 Introduction, Part 2: 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 'not-born, 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.



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:

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).

6. 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


Order Ref: 4550 Introduction, 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


Order Ref: 4550 Introduction, 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.



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


Order Ref: 4550 Introduction, 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


Order Ref: 4550 Introduction, 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 lay-devotees 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


Order Ref: 4550 Introduction, 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.



FUNERALS AND MARRIAGE

Funerals24. 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)


Order Ref: 4550 Introduction, 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


Order Ref: 4550 Introduction, 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 Thursdaycommemorating 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.

Pentecostcelebrating 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.



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)


Order Ref: 4550 Introduction, 9.1 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 OfficeRoom 410Abell HouseJohn Islip Street,London SW1P 4LH

020 7217 8071



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


Order Ref: 4550 Introduction, 5. 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.



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 mostordinary 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


Order Ref: 4550 Introduction, 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.



14. 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 agateway 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 finalword, 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


Order Ref: 4550 Introduction, 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.



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.


Order Ref: 4550 Introduction, 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.



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


Order Ref: 4550 Introduction, 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 WESTERN CATHOLIC Syrian, Coptic, Greek, Russian, Armenian & others

THE REFORMATION

Roman Catholic Protestant

` LutheranAnglicanReformed Baptist MethodistPentecostalSalvation ArmyCharismaticRenewal Churches



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 non-Jews 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.



46. 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


Order Ref: 4550 Introduction, 51. 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,


Order Ref: 4550 Introduction, 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 OgierSuperintendent Methodist ChaplainChaplaincy HQ



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 ShastryThe Bhavan Centre4A Castletown RoadLONDON W14 9HQTel: 020 7381 3086/4608 Fax: 020 7381 8758

1.2The 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).


Order Ref: 4550 Introduction, Durgashtami Vijayadashami/Dasha Hara – Navaratri ends Diwali the festival of lights and welcoming the new year (usually in

November)

OTHER FESTIVAL DATES

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).

3.2 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

6.1 Hindu prisoners may wish to have in possession some or all or the following items:


Order Ref: 4550 Introduction, 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.



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) (iii)

e.g. Jagadeesha 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) (ii) (iii)

e.g. M.N. Balakrishna Rao or M.N. B Rao

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.


Order Ref: 4550 Introduction, 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.



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. 8.6The 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.


9.1A 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.



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 isPub: 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, 0207-381-3086

A Primer of Hinduism D. S. Sarma. Pub: Bharatiya Vidya Bhavan, Bombay, 400 007 INDIA. Hinduism: Doctrine and way of life C. Rajaji. Pub: Bharatiya Vidya Bhavan, Bombay, 400 007 INDIA.

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 SamskarasRam Pandey. For copies, telephone the Bhavan Centre Bookshop, London, 020 7381 3086



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,


Order Ref: 4550 Introduction, practiced to attain Godliness. Hinduism respects all notions of God and even no-God. It does not discriminate between religions.




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


Order Ref: 4550 Introduction, iii) the path of knowledge (Jnana Marga) or the intellectual approach to

spirituality.

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


Order Ref: 4550 Introduction, 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.

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


Order Ref: 4550 Introduction, 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.

17. 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


Order Ref: 4550 Introduction, 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.

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 sermon20 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.


Order Ref: 4550 Introduction, 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 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). 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


Order Ref: 4550 Introduction, 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.

5.3 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.

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


Order Ref: 4550 Introduction, acceptable that the congregational prayers, in this circumstance, can be led by a Muslim prisoner without the presence of the Muslim Chaplain.

Good practice5.17 Arrangements should be made for the pay phones to be switched on to allow phone calls to be made.

5.18 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.



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:


Order Ref: 4550 Introduction, 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



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.



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 officeHM Prison ServiceRoom 410 Abell HouseJohn Islip StLondon SW1P 4LHTel: 0207 217 8832 Fax: 0207 217 8980



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) Faith in Allah and in the Oneness of Allah, the Creator and Sustainer of the Universe.

ii) 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).

iii) Belief in all the Revelations of Allah, concluding with the Qur’anIssue Number 108 Issued 30/10/2000

Order Ref: 4550 Introduction, iv) Belief in Angels as servants of Allahv) Belief in Life after Death and the Day of Judgementvi) 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).



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,


Order Ref: 4550 Introduction, 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 OfficeChaplaincy HQRoom 410Abell House


Order Ref: 4550 Introduction, [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: [email protected]

1.3 The Faith Adviser to prisons on Judaism is the Rev Michael Binstock, contactable at the

Visitation Committee address above and on email: [email protected] or

[email protected]

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


mailto:[email protected]


Order Ref: 4550 Introduction, 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)


Order Ref: 4550 Introduction, 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.)



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.


Order Ref: 4550 Introduction, 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


Order Ref: 4550 Introduction, 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.



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


Order Ref: 4550 Introduction, 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.



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 them completely, as in the case

of some Reform Jews, although many 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.



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.

Tzitzit (four cornered garment with wool fringes attached).

7.2 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.


Order Ref: 4550 Introduction, 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.


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. Non-

Orthodox Jews are normally buried. Reform Judaism does not object to cremation.


Order Ref: 4550 Introduction, 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.


Order Ref: 4550 Introduction, 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.



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.


Order Ref: 4550 Introduction, 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.



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.


Order Ref: 4550 Introduction, 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.

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

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 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


Order Ref: 4550 Introduction, 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: pubRoutledge 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: [email protected]


Order Ref: 4550 Introduction, 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.



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.



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.


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


Order Ref: 4550 Introduction, 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

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 non-Jew 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


Order Ref: 4550 Introduction, 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


Order Ref: 4550 Introduction, 1.1 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.



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)


Order Ref: 4550 Introduction, 4.2 Other Sikh Festivals, which do not require prisoners to be excused from work are:

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.


Order Ref: 4550 Introduction, 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).


Order Ref: 4550 Introduction, 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.


Order Ref: 4550 Introduction, 10.2 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.



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


Order Ref: 4550 Introduction, (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.


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.



9. There are 5 K's by which initiated Sikhs can be recognised. These are:

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.

10. 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).


Order Ref: 4550 Introduction, 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.



18. 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 (9 th 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


Order Ref: 4550 Introduction, 26. 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


Order Ref: 4550 Introduction, 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 - DirectorSikh 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: [email protected]

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.


Order Ref: 4550 Introduction, 2.2 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:

The Bible (King James Version is preferred) The Book of Mormon The Doctrine and Covenants The Pearl of Great Price

6.2 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)


Order Ref: 4550 Introduction, 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 Saints751 Warwick RoadSolihullWest MidlandsB91 3DQTel: 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.


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 TalmageJesus the Christ James E TalmageTruth RestoredLatter-day Saints hymnbook



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. 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.

3. 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. We believe in God the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost.

2. We believe that men will be punished for their own sins, and not for Adam's transgressions.

3. We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the gospels.

4. 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.

5. 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.

6. We believe in the same organisation that existed in the Primitive Church, namely, apostles, prophets, teachers, evangelists, and so forth.

7. We believe in the gift of tongues, prophesy, revelation, visions, healing, interpretation of tongues and so forth.


Order Ref: 4550 Introduction, 8. 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. 9. 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.

10. 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.

11. 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

12. We believe in being subject to kings, presidents, rulers and magistrates in obeying, honouring and sustaining the law.

13. 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.


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


Order Ref: 4550 Introduction, 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.


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.


Order Ref: 4550 Introduction, 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.



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 1318BagshotGU19 5YNe-mail: [email protected]

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.



Order Ref: 4550 Introduction, 1.3 All appointments as Pagan Chaplains require the endorsement of the Pagan Federation.

Corporate Worship

2.1Worship 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,


Order Ref: 4550 Introduction, 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 - Imbolc 21st March - Spring Equinox 30th April - Beltane 21st June - Midsummer 1st August - Lammas or Lughnasadh 21 Septembe - Autumn Equinox 31st October - Samhain 21st December - 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.


Order Ref: 4550 Introduction, 5.2 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)


Order Ref: 4550 Introduction, 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 Norse-German 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.)



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.


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.



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.


Order Ref: 4550 Introduction, 6. 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.


Order Ref: 4550 Introduction, 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 ever-renewing 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.


Order Ref: 4550 Introduction, 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 FebruaryImbolc, 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.


Order Ref: 4550 Introduction, 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. For conducting rituals, Pagans may use a small bowl of clean water, a small dish

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


Order Ref: 4550 Introduction, 22. 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.


Order Ref: 4550 Introduction, 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.



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:


Order Ref: 4550 Introduction, 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


Order Ref: 4550 Introduction, 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


Order Ref: 4550 Introduction, 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.


Order Ref: 4550 Introduction, 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)Issue Number 108 Issued 30/10/2000


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).


Order Ref: 4550 Introduction, 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.

BuddhismHinduismChinese religions ( Taoism, Confucianism, Shaminism)PaganismSikhism

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.


Order Ref: 4550 Introduction, 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.



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.


Order Ref: 4550 Introduction, 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 boxOPTION 1. No YesCan 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



b) Have procurement procedures been followed?(See Chapter 11 of PSO 7500)



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


Order Ref: 4550 Introduction, 6. 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 SuttonDirector of Regimes

NOTE FOR ESTABLISHMENT LIAISON OFFICERSELOs 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 no.

Date Order no.

Title and / or description

Date entered in set

ELO signature

108 30/10/2000

4550 Religion



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:

BuddhismHinduismIslamJudaismMormon (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


Order Ref: 4550 Introduction, 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.



A nnex (revised May 2005)

RELIGIOUS CONSULTATIVE SERVICES (RCSs) (FAITH ADVISERS TO THE PRISON SERVICE)

BUDDHISM

The Venerable Ajahn Khemadhammo Mahathera OBE

Angulimala

The Forest HermitageLower Fulbrook (Nr Sherbourne)Warwick CV35 8ASTel. 01926 624385Mob. 07941 013319E - mail : [email protected] : [email protected]

HINDUISM Dr H V S Shastry

The Bhavan Centre

4A Castletown RoadLondon W14 9HQ

Tel: 020 7381 3086/4608

Fax: 020 7381 8758Email: [email protected] Also: Dr G.L.BhanWorld Council of Hindus - UKTel: 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 2077Email [email protected]

ISLAMContact The Prison Service Muslim Adviser: Ahtsham Ali


Order Ref: 4550 Introduction, Prison Service ChaplaincyRoom 410,Abell House,John Islip Street London SW1P 4LH

Tel: 020 7 217 8071Fax: 020 7 217 8980

JUDAISM

Rev Michael BinstockUnited Synagogue Visitation CommitteeBet Meir44b Albert RoadHendonLondon NW4 2SJ

Tel: 020 8457 9703Fax: 020 8457 9707(Administrator: Sue Soloway) Email: [email protected]

[email protected]

CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS (MORMON)

Mike PeelArea Presidency OfficeChurch of Jesus Christ of Latter-Day Saints751 Warwick RoadSolihullWest MidlandsB91 3DQTel: 0121 712 1200 (Ask for Area Presidency Office)Mob: 07729 844 782Email: [email protected]

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 belowDirector: Dr Indarjit Singh, OBESuite 405Highland House

165 The Broadway


Order Ref: 4550 Introduction, 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 SelhiTel: 020 8464 9119

Kent and Surrey & SussexContact: Mr Makhan Singh RoyTel: 020 8399 6746

LondonContact: Mr Harcharan SinghTel: 020 8241 1816

East and West MidlandsContact: Mr Jaswant Singh HeeraTel: 0121 459 0286

North East and Yorkshire & HumbersideContact: Mr Mohinder Singh ChanaTel: 0127 439 0069

North WestContact: Mr Hardev Singh SohalTel: 0151 327 6710

Wales and South WestContact: Dr Joginder Paul Singh, JPTel: 01793 538370

PAGANISM

The Pagan Federation Prison Manager PO Box 1318BagshotGU19 5YNe-mail: [email protected]



Order Ref: 4550 Introduction, 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:

BahaiBuddhismChinese ChristianityHinduismJainismJudaismIslamSikhismZoroastrian (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:



"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.



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 SectionPrisoner Administration GroupRoom 702, Cleland HouseTel: 020 7217 6472 / 6298Fax: 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 HQRoom 410Abell HouseJohn Islip StLONDON SW1P 4LH



ANNEX A

LANGUAGES

AlbanianAmharic ArabicBengali BurmeseBahasa (Indonesian)Chinese CroatianFarsiFrench Georgian German Greek GujaratiHebrew Hindi Hungarian ItalianJapanese Khmer Korean KurmanjiLaotianPunjabi Peshto Portuguese PolishRomanian RussianSanscrit Serbian Sorani Spanish Somali Swahili SinhaleseTamil Thai Tibetan Tigrinya TurkishUrduVietnameseWelsh Yiddish



ANNEX B

PRISONS WHICH ACCEPT PRISONERS DIRECT FROM COURT

Lancashire & CumbriaLancaster Preston

North EastAcklington Deerbolt Holme House NorthallertonCastington

Manchester Mersey CheshireAltcourse Forest Bank Hindley Liverpool Manchester

Yorks & HumbersideDoncaster Hull Leeds Wolds

West MidlandsBirmingham Blakenhurst Brinsford Shrewsbury Featherstone Dovegate Drake Hall

East Midlands NorthLincoln Nottingham

Thames Valley HampshireAlbany Aylesbury Bullingdon Winchester

East Midlands South Leicester Glen Parva Onley

WalesCardiff Parc Swansea

EasternBedford Norwich Chelmsford

South WestAshfield Bristol Gloucester Dorchester Exeter

LondonBrixton Belmarsh Pentonville Wandsworth Wormwood Scrubs Feltham

FemaleBuckley Hall Foston Hall Eastwood Park Bullwood Hall Holloway Send Low Newton

Kent Surrey & SussexCanterbury Elmley High Down LewesRochester


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