Abstract
National prison systems differ widely in their ways of striking a balance between the interests of religion and the other factors that shape prison regimes. These other interests include, for example, political pressure to ensure security, good order and the efficient operation of prison functions; the professional interests of prison administrators and officers; competition for the scarce resources to be distributed between different programs of activity; access to space designated for special purposes within prisons; and so on. The argument of this chapter is that recent increases in the level of religious diversity in the prison population of England & Wales pose some interesting challenges to the ways in which religion has been “accommodated” in prison establishments. Indeed, responses to the growth of religious diversity offer an interesting insight into not only the different ways in which prison systems make space for religions (in, for example, the recent development of “community chaplaincy”) but also the variations in their understanding of questions about equality in relation to religion.
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Notes
- 1.
“La necessité du travail, qui dompte son penchant à l’oisivité; l’obligation du silence, qui le fait réfléchir; l’isolement, qui le met seul en présence de son crime et de sa peine; l’instruction religieuse, qui l’éclaire et le console; l’obéissance de chaque instant à des règles inflexibles; la régularité d’une vie uniforme; en un mot, toutes les circonstances qui accompagnent ce régime sévère, sont de nature à produire sur son esprit une impression profonde… Peut-être en sortant de prison n’est-il pas un honnête homme, mais il a contracté des habitudes honnêtes.” Beaumont et Tocqueville 1845, p. 150.
- 2.
For example, HM Inspectorate of Prisons (2012, p. 65) operates with a formal expectation that “Chaplains demonstrate religious tolerance and cooperation with one another”.
- 3.
See Cunningham (2004) for some counterintuitive reflections on the “gated” character of today’s globalized world.
- 4.
Interviews were conducted on the telephone and recorded for analysis with N-Vivo 9 software. Interviewees, two of whom were women, were identified only by an index number and the letter H for Hindu, M for Muslim and S for Sikh. For further details, see Beckford (2013, p. 192). I am grateful to the Religion and Diversity project at the University of Ottawa for financial support and to Ilona Cairns for research assistance.
- 5.
- 6.
Pierre Allard eventually became CSC’s assistant commissioner for security and regimes.
- 7.
Minutes of the All-Party Penal Affairs Parliamentary Group, 24 January 2012. http://www.prisonreformtrust.org.uk/PressPolicy/Parliament/AllPartyParliamentaryPenalAffairsGroup/PrisonandcommunitychaplaincyJanuary2012.
- 8.
- 9.
- 10.
- 11.
The West Yorkshire Community Chaplaincy Project describes itself as a multifaith organization, adding that “we do not proselytise, but see the work that we do as a practical application of faith”. http://www.wyccp.org.uk/about.
- 12.
- 13.
This is not to overlook the extensive involvement of Hindus, Muslims and Sikhs in their own “communal” charities such as Sewa UK, Islamic Relief UK or Khalsa Aid.
- 14.
- 15.
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Beckford, J. (2015). Religious Diversity and Rehabilitation in Prisons: Management, Models and Mutations. In: Becci, I., Roy, O. (eds) Religious Diversity in European Prisons. Springer, Cham. https://doi.org/10.1007/978-3-319-16778-7_2
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