Are doors open for all? The access of religious leaders to hospitals and prisons in Spain
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Dra. Maria M. Griera [email protected] On behalf of the ISOR research team: Joan Estruch, Julia Martinez, Glòria Garcia-Romeral, Maria Forteza and Anna Clot ARE DOORS OPEN FOR ALL? THE ACCESS OF RELIGIOUS LEADERS TO HOSPITALS AND PRISONS IN SPAIN
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Are doors open for all? The access of religious leaders to hospitals and prisons in Spain. Dra. Maria M. Griera [email protected] On behalf of the ISOR research team : Joan Estruch , Julia Martinez , Glòria Garcia -Romeral, Maria Forteza and Anna Clot. - PowerPoint PPT Presentation
Transcript of Are doors open for all? The access of religious leaders to hospitals and prisons in Spain
Dra. Maria M. [email protected]
On behalf of the ISOR research team: Joan Estruch, Julia Martinez, Glòria Garcia-Romeral, Maria Forteza and Anna Clot
ARE DOORS OPEN FOR ALL? THE ACCESS OF RELIGIOUS
LEADERS TO HOSPITALS AND PRISONS IN SPAIN
Aim of the presentation: to offer an overview of the research project “The accommodation of religious diversity in public institutions (hospitals and prisons) in Spain”.
Estructure of the presentationFirst part: the research project mains characteristicsSecond part: Prison chaplaincy in Spain.
Main argument: chaplaincy is evolving towards a more inclusivist and pluralist model. However, the situation is still highly unequal and there is a marked gap between the legal framework and the reality. This gap opens the door to what we call “banal Catholicism” and “banal New Age”.
OUTLINE OF THE PRESENTATION
Research Project: the accommodation of religious diversity in public institutions (hospitals and prisons) in Spain, funded by the Spanish National Research Program (2009-2013).
The overall objective of this research project is to analyse the challenges that the growth of religious diversity
raises for public institutions and
to examine the main strategies developed to accommodate religious minorities in public institutions and
to adopt a comparative perspective between the situation in Catalonia and
Andalusia and between prisons and hospitals.
THE GEDIVER-IN RESEARCH PROJECT
FIELDWORK in progress
Geographical areas: Andalusia and Catalonia
Analytical dimensions•Chaplancy
•Chapel/Worship room
•Accommodation of religious practice/preceptes
Case studies: •Prisons: 6•Hospitals: 6
FieldworkResearch methods•Interviews (62)•Observation •Documental Analysis
1. What challenges raises the new religious scenario for the provision and delivery of religious and pastoral care in Spanish prisons?
2. How the provision and delivery of religious and pastoral care is organised? And how has evolved?
3. What is the role of the Catholic Church in this scenario?
PRISON CHAPLAINCY: RESEARCH QUESTIONS
The accommodation of religious diversity within public institutions have
become a matter of concern in recent years.
The religious scenario
Growth in number and visiblity of religious minorities in recent years
Increasing secularization of the country, being Andalusia the less secularized
region and Catalonia the most.
SECULARIZATION AND DIVESITY
Population (1/07/2012)
Andalusia 8.299.145Catalonia 7.289.808Spain 46.163.116Source: INE (http://www.ine.es/jaxiBD/tabla.do)
ANDALUSIA AND CATALONIA COMPARED
% of Foreign Population1998 2011
Andalusia 1,38 8,67Catalonia 1,97 15,73Spain 1,60 12,19Source: INE
Total Population Evolution of Foreign Population
Religious Worship Centers in Catalonia and Andalusia
The evolution and the current organisation of religious care in prisons
Many steps have been taken but a look at the terrain shows, that the situation is, still, highly unequal.
To understand the situation in its complexity it is necessary to go beyond the legal framework to take into account that there are several and distinct factors that play a role in facilitating or hindering the religious personnel access and work in public institutions.
a) The agency of the actors
b) The institutional context
c) The power of the taken for granted
(2) WHAT MODEL FOR PRISON CHAPLAINCY?
Three stages on the evolution of the provision and delivery of religious and pastoral care:
Until the end of the seventies: catholic monopoly over religous care in prisons.
Until the end of the nineties: formal recognition of religious freedom rights and of the rights of minorities to religious care in prisons (LOLR 7/1980; 92’ Agreements).
From 2000 onwards: many actions have been taken to accommodate religion in prisons (Catalan and Spanish directives, 2004 and 2007; publishing of good practices guides, training programms…).
THE GENERAL FRAMEWORK I
The development of a model of provision and delivery based on three levels: The Catholic provision and delivery (the Vatican-Spanish Government
agreement) Permanent position in prisons / salary paid by the government / free access
hours and spaces
The Protestant, Muslim and Jewish (the Cooperation Agreements)
The other religious traditions (with the condition of being registered as “religions” in the RER- Justice Ministry)
A marked gap between the legal framework and the reality.
THE GENERAL FRAMEWORK II
The lobbying capacity of the groupsPower relations within the religious groups
(a) THE AGENCY OF THE ACTORS
Accredited Visiting Ministres (Catalonia) Total Percentage
Catholics 168 35,6
Protestants 165 35,0
Jehovah Witnessess 116 24,6
Seven Day Adventists 10 2,1
Islam 9 1,9
Orthodox Church 3 0,6
Boudhists 1 0,2
Total 472 100
Accredited Visiting Ministres (Andalusia) Total Percentage
Catholics 29 37,7
Protestants 23 29,9
Jehovah Witnesses 19 24,7
Islam 3 3,9
Orthodox Church 3 3,9
Total 77 100,0
The characteristics of the institution (the importance of the year of opening). The role of the regional governments
The Catalan Government has developed its own public policy regarding religious affairs, being the only case in Spain. This major involvement of the Catalan government is visible in the following issues: Agreement with the Protestant and Muslim communities and provision of an amount of money
to cover the expenses of Chaplaincy.
Prison staff trained on religious diversity issues by UNESCO Interfaith association, paid by the Catalan Government.
The publication of a “good practice guide” on religious diversity accommodation in prison.
An agreement with GTER (Grup de Treball Estable de les Religions) to organise interfaith events at the prisons (two per year) and other punctual initiatives (to bring religious books at the prisons).
(b) THE INSTITUTIONAL CONTEXT
Banal CatholicismAdaptation of the Michel Billig concept, “Banal Nationalism”Everyday practices or routines that are invisibles at the eyes of the majority (eg.
Familiarity, Christmas celebration, symbols…). The Catholic ‘power’ makes banal what is not banal
Banal New AgeWhat a religion looks like? The cases of ioga courses in catalan prisons Instructors free access, paid by the government, spiritual language, no control
over the contents.
(c) THE POWER OF THE TAKEN FOR GRANTED
Catholic Church is not acting as a monolithic institution in this case. The church is adapting its discourse, action and strategy to each micro context.
The presence of religious minorities is not directly challenging the position of the Catholic Church within Spanish prisions.
The main limitations to the role of the Catholic Church into prisons are not consequence of religious diversity but of the advancements in data protection procedures and security concerns.
(3) THE ROLE OF THE CATHOLIC CHURCH
• Catholic priests are part of the Hospitals’ ethical comittes! And why not ulemas, xamans or brahmans?
• They were late.
Dra. Maria M. [email protected]
On behalf of the ISOR research team: Joan Estruch, Julia Martinez, Glòria Garcia-Romeral, Maria Forteza and Anna Clot
ARE DOORS OPEN FOR ALL? THE ACCESS OF RELIGIOUS
LEADERS TO HOSPITALS AND PRISONS IN SPAIN
