Music by Aradhna, from ‘Marga Darshan’

Asian communities are renowned for their family values and the honour – Izzat – given, especially to parents, elders and those in authority.

There are, however, certain uses of the word ‘honour’ that when taken to the extreme become abhorrent. Honour sometimes gets confused with pride and can result in calls for revenge when someone feels their honour has been impugned by the actions of another member of the family or community. Typically this can happen when a young woman or young man – more usually a young woman – refuses to marry the person their family has chosen for them.

In certain cases families have resorted to murder - so called ‘honour killings’ (a term that is totally inappropriate as there can never be honour in killing). The pressure put on those accused of dishonouring the family can also drive them to commit suicide. As stated on last night’s BBC Panorama programme, the majority of experts believe the “root cause of honour crime is forced marriage”.

I have said repeatedly in letters to national newspapers and on national radio and television that the police and media should not only be focussing on statistics relating to murders but also suicides and attempted suicides by young Asians. According to the programme, the suicide rate among South Asian women in Britain is three times the national average. This is the same rate as soldiers returned from warzones.

These figures indicate the nature and extent of this problem that exists within Asian (and certain other) communities. It needs to be addressed as a matter of urgency by government and policymakers.

Ram Gidoomal CBE
Chairman, South Asian Concern

The survey reminds us of two things.

First, religion and culture are very closely linked, sometimes almost impossible to separate. This has always been clear with other faiths represented in the UK. Hinduism, for example, is ‘a way of life’ more than a ‘faith’. A similar survey among those who identified with other faiths, or with none, would come out with similar findings. It is true of Christianity as well – think of Christmas. Or Northern Ireland. Or the centuries in which Christianity has been embedded in the UK’s customs, institutions and laws.

This close connection is often linked to our sense of identity, which is why we like to hold on to traditions, even when they do not exactly match our current beliefs about God or morality. The connection can give us strength and continuity, as both the Queen and Baroness Warsi emphasised, in different ways, last week. But it can also lead to conflict, especially when we use it to control what is important to us – our land, our way of life, our tribe and people.

So this close and sometimes confusing connection is not really a surprise. ‘Cultural Christianity’ is still very much a part of the life of our society. Contrary to what the survey’s sponsors argue, the actual results make this clear. Of course, it is being eroded and that may continue.

But secondly, religion and culture are not the same. There is a difference between those who identify themselves as Christian (or Hindu or Muslim or anything else), primarily because that is the tradition and culture in which they were brought up and feel at home, and those who have made a conscious commitment to certain beliefs and behaviour based on those beliefs. The difference may not always be for the better: it all depends on the beliefs and behaviour. Sincerely religious people could be harsh, unforgiving, fanatical – or they could be loving, generous and self-sacrificing.

The survey is a challenging reminder that it does make a difference what you believe and follow. Or you could say the real difference is who you believe and follow.

‘Religion’ does not necessarily lead us to God.  It could just lead to self-righteousness. Only God can lead us to himself.

Robin Thomson

Read more on this topic:
How are faith and culture connected?
What is the link between Christianity and western culture?

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The Act allows councils to do anything that “facilitates, or is conducive or is incidental” to a council’s functions. Many (of course, not all) would argue that prayer could most definitely fulfil those purposes. So the decision that it is not lawful for a Council to include it (if it so wishes) is puzzling. Especially as the judge ruled that the practice is not discriminatory or breaching human rights.

The judgement does seem to fit the Humpty Dumpty approach:

“When I use a word, it means just what I choose it to mean - neither more nor less.”

Last month a court in India ruled that the Bhagavad Gita, one of Hindus’ most precious scriptures, is not a religious book. This was the equivalent of “The Pope is not Catholic.” And it was definitely in line with Humpty Dumpty’s doctrine. The state government wanted to keep using the text in its schools, in face of a challenge from another faith.

Religious belief and practice are increasingly controversial, everywhere. The temptation - to all of us - is to redefine words and concepts to suit our agenda, rather than thinking them through with fairness and respect.

A related issue, though not in this case, is the place of prayer in the context of our plurality of faiths (religious and non-religious). One approach is to ban all religious expression in public places, as the USA supposedly does - but politicians there still conclude “God bless America”. Another is to allow people to pray according to their own tradition and belief. Meetings of the Hindu Christian Forum, for example, begin with prayer, first by one faith, then by the other. It does not mean joining the other’s prayer, but rather acknowledgement and respect for the other.

“The question is,” said Alice, “whether you can make words mean so many different things.”

“The question is,” said Humpty Dumpty, “which is to be master - that’s all.”

Robin Thomson

Firstly, Buddhist ‘converts’ don’t like the word ‘conversion’. They think it’s too ‘Christian’ (it probably is). Secondly, Buddhists can ‘convert’ formally in what’s known as ‘taking refuge’. This is a short ceremony where a person takes refuge in the Buddha (the historical Buddha and/or an ideal that he represents), the Dharma (the teachings, specifically the Four Noble Truths), and the Sangha (the community of Buddhists in a tradition of your choice). This is like a confession of faith. This ceremony can double up as an entry rite for ordination too. However, thirdly, most don’t formally ‘convert’ at all: they simply ‘start practising’. Counting people who ‘practise’ Buddhism can be problematic. Practice is usually meditation, or a new ethical way of being, often following 5 key precepts: abstain from taking life, abstain from taking that which is not given, abstain from sexual misconduct, abstain from false speech, and abstain from intoxicating drinks.

The ‘why’ of conversion is complex, but many perceive Buddhist meditation offers a peacefulness they cherish in this noisy and mixed up world. Many appreciate the community they’re in. Many have had a long circuitous route through the sorrows of life, including poor experiences of Christianity.

As a Christian, I’ve been challenged by the ‘belief, belonging, behaving’ trio. It seems that often for my new Buddhist friends behaving (meditation and ethics) offers a path way into belonging (the community of practitioners). Belief doesn’t seem so important in the first instance, but often comes later. I’m wondering if they have something to offer in reminding me that belonging in a community, and maintaining spiritual disciplines, are in themselves worthwhile?

I took up the invitation to sit in a Zen session. The practice was simple, yet disciplined. The form is similar (both Buddhism and Christianity have meditation traditions), but the content is very different: Buddhist meditation is premised on no-god, even no-self. Christian meditation is premised on one God who exists.

Will I ‘convert’ to Buddhism? It’s highly unlikely. I’m totally convinced that the resurrection of Jesus utterly transformed the cosmos we live in. Have I come to appreciate and respect the practices of the Western Buddhists around me? Yes. (And by the way: sitting zazen for 20 minutes is excruciatingly painful).

Dr Prabhudas, Lecturer in Buddhism and Intercultural Studies

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One of the spiritual ancestors of HFJ, Sadhu Sundar Singh, in his book With and without Christ distinguished between “Christians with Christ”, “Christians without Christ”, “Non-Christians with Christ”, and “Non-Christians without Christ”.

In his perception, what was important was not whether one is a Christian or a Non-Christian, but whether one is with or without Christ.

The Sadhu argues from experiences he had with each of these categories of people. Though naturally I cannot improve on his book or add to it on that basis, what I can try to do is to distinguish between ‘Christians’ and ‘Hindu followers of Jesus’ in perhaps a more systematised way:

1.  Many Christians largely reject Indian tradition, whereas HFJ respect and retain all Indian traditions unless there are very good reasons to question them. For example, many Christians eat meat, while HFJ are usually vegetarians.

2.  Most Christians believe it is essential to belong to a ‘Church’, whereas HFJ reject this idea, and focus on their personal relationship with Jesus the Lord, on family worship, and on studying and discussing with (and helping) friends, strangers and even (if possible) enemies.

3. Christians have, from a HFJ point of view, a strange belief in the idea of ‘sacraments’.  HFJ reject the idea of ‘sacraments’ and believe that all of life is a ‘sacrament’ (if that term must be used).

4. Some Christians have icons or images representing Jesus the Lord, Mary his mother, saints and angels. HFJ reject all such images as blasphemous.

5.  Most Christians celebrate Christmas, Easter and some also various ‘saints’ days’.  HFJ are happy to celebrate these in the same way as we celebrate Diwali, Dussehra,  Id or Holi - as social festivities, providing one does not indulge in idolatry, immorality and so on (regretfully, some of our festivals are associated with such things).

6.  Christians are religious, while HFJ are anti-religious (we regard all organised religion as systematic attempts to fool people into submitting to the power and exploitation of religious leaders). Moreover, HFJ are specifically anti-Christian, because we consider all forms of Christianity as systematic attempts to prevent people from understanding the person and teachings of Jesus the Lord.  We have this understanding from Jesus the Lord who was Himself quite anti-religious (He was crucified at the instigation of religious people, on the basis that He was anti-religious).  While, it is of course true that some Christians are followers of Jesus the Lord (and we are happy to recognise them as such), we are sure that Jesus the Lord is horrified by the ‘Churches’’ transmogrification of Him, His work and His teaching into ‘Christian’ religious structures and obscurantism.

Professor Prabhu Guptara

For more on the terms ‘Christian’ and ‘Followers of Christ’ click here

‘Western’ and ‘irrelevant’ is how many South Asians regard Christianity. Some churches might unintentionally reinforce this view by expecting people to conform to ways of doing things that are not necessarily Biblical, but cultural. This can add to the pressure felt by new believers from other cultural or religious backgrounds, who may feel they have to give up their roots, or even their family, to fit in.

It is not only ‘mainstream’ churches. Asian Fellowships do not always recognise the issues faced by their young people, as they balance cultures.

“Growing up in an Asian Church I didn’t think the church gave me answers to any problems or struggles I had.” - Susheel

Notes for the Journey: following Jesus, staying South Asian, a new book from South Asian Concern, explores what it means to follow Jesus as a young South Asian. Is it necessary to give up parts of your culture? Will faith in Christ impact your relationships with friends and family? The book looks at these issues, among others, and offers practical answers based on the Bible’s teaching.

You can read a sample page and see the list of contents here: Resources

Watch short video interviews with young British South Asians.

What was your view of Christianity before?

How do your South Asian friends and family view Christianity?

What are the particular challenges of following Christ as a young South Asian?

Are churches aware of the challenges young South Asians face?

What can churches do to help young South Asians?