Religion in Britain

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Many Muslims were offended by the reaction they saw from the rest of society and from government. The blasphemy law, mainly on account of its age, only applied to Christianity, so they were unable to prosecute
Rushdie. But perhaps what they found most offensive was the patronising attitude of non-Muslim liberals, who lectured them on the values of a democratic society in a way which was dismissive of Muslim identity and feeling. Muslims found themselves in conflict with those who had previously been perceived as their friends, those of the secular left who had championed immigrant rights and most strongly opposed racism.

After the Rushdie affair other external factors also stimulated a
Muslim revival, including the Gulf War (1991) and also the suffering of
Bosnian Muslims (1994-6).

Within the British Muslim community as a whole, which like Jewish and
Christian communities, is divided into different sects and traditions, modernists lost influence to traditionalist leaders. Mosque attendance increased and religious observance became an outward symbol of Muslim assertion. In 1985 only about 20 per cent of Muslims were actually religiously observant. By 1995 that figure had risen to about 50 per cent.

Yet the Islam of young British Muslims is different from that of their parents. It is less grounded in the culture of the countries from which their parents came. Young Muslims come from several different ethnic origins but they all share their religion and their British culture and education.

This is leading to a 'Britain-specific' form of Islam. As a result, in the words of one religious affairs journalist, 'For every child who drifts into the moral relativism of contemporary Western values, another returns home with a belief in a revitalised form of Islam. Many parents find the second just as difficult to come to terms with as the first.'

British Islam is sufficiently vibrant that a Muslim paper, Q-News, now appears regularly. One of its editors is a woman, Fozia Bora, itself a statement on the relatively liberal culture of British Islam. Indeed, a new sense of self-confidence emerged out of the initial feeling of alienation over The Satanic Verses. It is partly self-assertion against anti-Islamic prejudice, but it is also the comfort felt in a relatively tolerant environment. Fozia Bora believes that 'Britain is a good place be Muslim.
There is a tradition of religious and intellectual freedom.' In the opinion of Dr Zaki Badawi, one of Britain's foremost Muslims, 'Britain is the best place in the world to be a Muslim – most Muslim states are tyrannies and things are harder elsewhere in Europe.'

Anti-Islamic feeling, however, remains a factor in racial tensions in
Britain. In the words of the Runnymede Trust, which concerns itself with race relations, 'Islamophobic discourse, sometimes blatant but frequently subtle and coded, is part of the fabric of everyday life in modern Britain, in much the same way that anti-Semitic discourse was taken for granted earlier this century.'

There are other areas of Muslim frustration. Some want Muslim family law to be recognised within British law, a measure which would allow Muslim communities in Britain to follow an entirely separate lifestyle governed by their own laws. Others want state-supported Muslim schools, where children, particularly girls, may receive a specifically Muslim education in a stricter moral atmosphere than exists in secular state schools. The state already provides such funding for Anglican, Catholic and Jewish schools within the state system. It was only in 1997 that the first Muslim school obtained financial support from the state.

Smaller communities include about 450,000 Sikhs who mainly originate in the Indian Punjab. They live mainly in London, Manchester and
Birmingham. There are over 200 gurdwaras or temples in Britain. There are about 320,000 Hindus living mainly in Leicester, London and Manchester.
There are about 150 mandirs in which Hindus worship, the largest, in
Neasden, north-west London, is also the largest outside India.

Conclusion

From this report we can see that there are two established or state churches in Britain: the Church of England, or Anglican Church as it is also called, and the Church of Scotland, or 'Kirk'.

Besides these 'orthodox' churches which accept the doctrine of the
Trinity, there are others which have their own specific beliefs, and are consequently viewed as outside orthodoxy.

Apart from Christianity, there are at least five other religions with a substantial number of adherents in Britain. These are usually composed of either immigrants or the descendants of immigrants.

Outsiders sometimes see possible tensions between one religion and another. They are less aware of the often greater tensions within each religion or sect between conservatives and liberals. In many religious groups there is a conservative wing which has little time for, or interest in, other religions and which disapproves of its own liberal co- religionists. By contrast, these liberals usually welcome dialogue and warm relations between religions, and enjoy the rich pluralism of a multi-faith society. But regardless of viewpoint, most people in Britain whether religious or not, consider the matter of faith to be a private and personal matter.

Literature

1. Павлоцкий, В.М. Знакомимся с Британией. – Спб: Базис, 2000 – 415с.

2. Левашова, В.А. Britain Today: Life and Institutions. – М.: ИНФРА-М,

2001. – 216 с.

3. Литвинов, С.В. Великобритания. Экзаменационные темы и тесты: Пособие для старшеклассников и абитуриентов. – М.: АРКТИ, 2001. – 144с.

4. David McDowall. Britain in close-up. An in-depth study of contemporary

Britain. – Edinburgh: Longman, 2001 – 208pp.

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