THEO3360 The Religious Mapping of Leeds

May 2015

University of Leeds School of Philosophy, Religion and the History of Science

RELIGIOUS MAPPING OF KIRKSTALL

Emma Booth • Beth Buxton Collins • Aliya Hirji Sam Hunter • Clare Lewis • Beth Perry 2015

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Acknowledgements We would like to extend our thanks and gratitude to all the people who assisted us in our research on the nature of religion and community in Kirkstall: allocating time for us to interview them, inviting us to their religious and non-religious ceremonies and events and/or providing us with useful sources for our report. As well, we would like to thank our supervisor, Dr. Mel Prideaux, for her guidance and support throughout this journey. The accuracy of the information in this report rests solely with the authors.

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Contents Acknowledgements………………………………………………………………………p.2 Contents…………………………………………………………………………………...p.3 Introduction………………………………………………………………………………..p.4 Methodology………………………………………………………………………………p.6 Kirkstall Abbey and its Changing Role in Kirkstall……………………………………p.12 Boundaries………………………………………………………………………………..p.16 Local vs City Identity………………………………………………………………….p.22 Religious Identity within Kirkstall……………………………………………………….p.26 Community Engagement………………………………………………………………..p.36 Conclusion………………………………………………………………………………..p.40 Religious Directory for Kirkstall…………………………………………………………p.42 Bibliography………………………………………………………………………………p.46 Appendix………………………………………………………………………………….p.53 Appendix 1: Information Letter.……………………………………………….……..p.54 Appendix 2: Consent Form…………………………………………………………..p.55 Appendix 3: Photo Release Form…………………………………………………...p.56 Appendix 4: BOS Questionnaire results……………………………………………p.57

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THEO3360 The Religious Mapping of Leeds

May 2015 Introduction

Religious Mapping of Kirkstall is a small-scale ethnographic research project undertaken by final year undergraduate and postgraduate students between February and May 2015. This report marks at least the 20th undertaking of the Religious Mapping of Leeds project, which began in the 1990s. As part of the Community Religions Project and has given students in Leeds the opportunity to develop a “unique view of religious life in Leeds” (Community Religions Project, [no date]). It aims at undertaking “empirical research on religion and religions ‘near at hand’ in the cities of Leeds and Bradford and beyond”. The focus of the project has previously been in other areas of Leeds, such as Chapeltown, Burley and the City Centre. The 2015 report extends the work of the Community Religions Project to the area of Kirkstall, situated to the north-west of Leeds City Centre (Kirkstall Ward Vision Report, Spring 2010). This is an area that has not been researched by the module before, thus giving us the chance to perform original research in this area.

The initial fieldwork we conducted into the area revealed the existence of contrasting and contradicting notions of community in the area. We were prompted by the uncertain perspectives that we received regarding what constitutes the local community of the area. Aside from the main aim of this project, which is to find and map the various places of worship in the area, we also decided to focus on the Kirkstall community. This led us to explore what role religion has in connecting people to the community of Kirkstall. In this, we aimed to “identify where particular groups and their activities are located, how they interact with each other and the wider community and what services they provide” (Mel Prideaux 2014, p. 42). This became the main focus of our research, guiding our fieldwork, interviews and survey.

Furthermore, our initial meeting with Christian members of the Kirkstall community informed 4

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us of doubts about whether there existed any other religious groups, and subsequent interreligious engagement between religious groups within the community. This surfaced as a result of an interview with Stephen Kaye (04/02/2015), who expressed that he was only aware of other Christian groups within Kirkstall. This encouraged us to investigate the extent to which religious groups are engaging within the community and with each other, to determine if they are connecting to an overarching Kirkstall community identity. To do this, we had to investigate the history of Kirkstall Abbey, and its changing role from religious to secular. We will also consider the complex boundaries of Kirkstall and their implications for religious engagement, as well as looking at whether individuals identified with the local area or the city of Leeds. As well, we discuss the religious identity of those in Kirkstall, and the community engagement of various groups, to discover the impact these factors have on local residents’ ability to connect to the larger community.

Ultimately, our project will show that Kirkstall does have a wider community identity that unites people, but religion has a limited role in connecting them to Kirkstall. We will present the possibility that it is easier for Anglican and Catholic groups to connect to the wider Kirkstall community because they are generally more embedded in the history and community events of the area. We will also present the view that other religious groups are less able to connect people to the community because their own religious identity is not connected to Kirkstall, but linked more to the city of Leeds or beyond.

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Methodology To begin our project we conducted some background research. This fell into three categories: initial communications with our community link partner; background research on the area of Kirkstall at Leeds Library; and fieldwork within the Kirkstall community. We primarily focused on the third form of research, as we thought that this would allow us to experience religion and community in Kirkstall, helping to determine the role that these factors have on each other. Bryman (2012, p. 399) suggests that qualitative research allows the researcher to see what they are studying from the perspective of those people involved. Our research was primarily qualitative in nature. The ethnographic approach we took to our research project was primarily based on researching people in Kirkstall, along with various spatial aspects. Bryman describes this ethnographic approach as, “a research method which the researcher immerses him-or herself in a social setting for an extended period of time, observing behaviour.” (Bryman, 2012, p. 711) This meant that we adopted an inductive approach, where the theories we developed were drawn from the outcomes of our research. Bryman describes this approach as, “an approach to the relationship between theory and research in which the former is generally out of the latter.” (Bryman, 2012, p. 712). Throughout the project we were also very aware of the fact that we were using an iterative approach too, as our data collection and subsequent analysis were shaping each other (Bryman, 2012, p. 387), as new findings would often cause us to alter the questions we were asking.

Our fieldwork consisted of semi-structured interviews, questionnaires and participant observation. All three methods of data collection required ethical considerations, and Bryman suggests that ignoring such issues can affect the integrity of the research (2012, p. 130), issues which will be raised in later sections. Areas such as social media were quickly acknowledged by the group to be a potential issue; this is because using social media makes it far more difficult to ensure participant privacy and consent. Bryman discusses the 6

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complex issue of consent when using these mediums (2012, p. 149). Due to standard University procedure regarding fieldwork, interviewees were given information sheets that we had edited using the University template stating how their information would be used, along with an informed consent form; online participants were told that by filling in the survey, they were automatically providing consent.

Participant Observation Throughout the course of the project we visited places of worship, as well as community events in order to collect data through participant observation. Bryman (2001, p. 432) describes this research method as; “immersion, observation, engagement and understanding”. If one takes this as accurate, this approach will have allowed us to develop an understanding of the role of religion on community in Kirkstall. During some of our visits we were invited to participate. We considered McCutcheon’s take on insider/outsider perspectives, as being outsiders to the community of Kirkstall could potentially cause issues of bias in our research. He wonders “to what degree, if any, are the motives and meanings of human behaviours and beliefs accessible to the researcher who may not necessarily share these beliefs and who does not necessarily participate in these practices?” (McCutcheon, 1999, p. 2). As our project is primarily focused on mapping the various religions of Kirkstall, we initially considered a lack of belief in the groups we have studied would allow us to adopt an approach with more reflexivity. However, as Hufford explains, a lack of belief does not equate to objectivity; “the tendency to count disbelief as the “objective” stance is as a serious, systematic bias that runs through most academic studies of spiritual belief” (Hufford, D. J. 1999, p. 297). Participants were constantly aware of our research project and we ourselves were able to participate whilst conducting our research (Bryman, 2001, p. 300). Through participant observation, we were also gradually able to involve people in both semistructured interviews and questionnaires. In this way, we used participant observation as gateway technique, to allow us access to potential research subjects.

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Semi-structured Interviews Bryman (2001, p. 212) defines this method as having a series of questions that form a basic interview schedule, but still allowing for a variation in sequence or the addition of follow up questions. Some of our questions included; ‘how religiously diverse do you believe Kirkstall to be? Explain.’ By using follow up questions we were able to broaden our discussions with participants in ways that may not have been possible in formal interviews. Overall, we interviewed various groups in seven different locations, including the Shri Swaminarayan Mandir and St. Stephen’s Parish Church. Blaxter believes this is “a very useful technique for collecting data which would likely not be accessible using techniques as observation or questionnaires” (Blaxter, Hughes, & Tight, 2006, p. 172). As outlined in the definitions, semistructured interviews allow for both clarification and exploration of new questions. This places a lot more control in the hands of the interviewer and therefore enhances the data collected by being far less rigid. They also encourage more in-depth answers than in structured interviews as the participant is engaged in a conversational-style, where the questions asked are shaped by their answers. This is supported by May (2001, p. 123), who argues that “these types of interviews are said to allow people to answer more on their own terms than the standardized interview permits, but still provide a greater structure for comparability over that of the focused interview”. Our semi-structured interviews were generally conducted in groups of two or three, and usually followed participant observation at various events.

Questionnaires After our first meeting with Nigel (community link), it was established that Kirkstall appeared to be a predominantly Christian area. Therefore, we decided to use questionnaires as a method that aimed to reach more people who were not necessarily affiliated with our gatekeeper or who might not be present when we conducted our semi-structured interviews. Bryman (2001, p. 679) suggests that, although little research has been done on this research method by methodologists, they can be useful in targeting different kinds of groups 8

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that may be ignored by other methods. We began the questionnaires by devising a mind map of simple questions (see figure 1) with space for the expansion of answers where necessary, such as: “Do you consider Kirkstall to be a religiously diverse place? – Why/Why Not?”

Do you consider Kirkstall to be religiously diverse?

Yes. Why?

What religious places of worship do you attend? (If any)

No. Why Not?

How would you define the religious cities of Kirkstall?

How would you define the community of Kirkstall?

Figure 1: Mind-map for Online Questionnaire

We also included a section that sought to capture the ethnic backgrounds and ages of those participating, in order to ascertain whether our questionnaires were reaching a specific catchment of people in Kirkstall. Overall we received 37 responses to our online survey, and demonstrated that Kirkstall is not in fact a predominantly Christian area, as 19 people identified themselves as having no religion, compared to 16 people stating themselves to be Christians. However, as we only received 37 responses to our survey, we were limited when drawing conclusions as we only had a small data pool to refer to. This contrasts to our initial idea of collecting large amounts of data in a small amount of time, and therefore means that our survey was no more efficient in terms of data collection than our semi-structured interviews. However, contrasting to our semi-structured interviews, our survey used the same set of questions, meaning we were able to directly compare our data pool in ways

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which would not have been possible with our semi-structured interview data, as De Vaus (2002, p. 3) suggests: “since the same information is collected for each case the cases are directly comparable and we end up with a structured or ‘rectangular’ set of data.”

Limitations Despite considering and preparing for many potential drawbacks during our research, we were naturally limited when it came to certain unavoidable factors. One of the most significant of these was the time constraint in both data collection and fieldwork visits; “all research is constrained by time and resources.” (Bryman, 2001, p. 491) This meant that we were not necessarily able to interview as many people as we would have liked, or to visit as many places as needed. Another limitation was our initial understanding of Kirkstall. We got the impression, from our community link, that it was a predominantly Christian area. This meant we struggled to see the diversity that made up the area, until further research was performed. There were also some simpler limitations, as some trips involved participant observation at an act of worship, and a large supply of ethical consent forms were needed for discussions with the congregation afterwards. In part, this was not entirely a limitation as it was a clear sign of Kirkstall’s co-operation with and enthusiasm for our project.

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Ethical Issues During our research we were aware of the diversity of our potential research subjects, and therefore mindful of the need for respect and humility when it came to interacting with people from other cultures and religions. We demonstrated this awareness when altering our consent forms and ensuring a box for anonymity so that participants could maintain a degree of privacy, as well as giving participants the option of withdrawing from the research project (see appendix 1). Indeed, Love (2012, p. 38) highlights the necessity of treating research subjects with respect and consideration; “the research subject has rights, and in particular, the right to be properly and adequately informed about the nature, impact and outcomes of the research, and to consent to participation in the research.”. Our use of consent forms and information sheets ensured that we took these principles into account. In this way we were also extremely aware of avoiding a lack of informed consent, using our information sheets to inform participants about the aims of our project. Bryman (2001, p. 481) describes informed consent as; “the implication that, even when people know they are being asked to participate in research, they should be fully informed about the research process.” However, this idea of informed consent presents a limitation when taking part in participant observation, as confirming participants are aware of our project could interrupt the natural proceedings that would otherwise have occurred beforehand, as Bryman highlights; “ensuring that absolutely everyone has the opportunity for informed consent is not practicable, because it would be extremely disruptive in everyday contexts” (2001, p. 481).

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Kirkstall Abbey and its changing role in Kirkstall

This section will focus on the history of Kirkstall Abbey and its changing role in Kirkstall, specifically the way in which it has become secularised over time. Interestingly, Herbert (2003, p.29) points out that the origin of the verb ‘to secularise’ can be traced back to the dissolution of the monasteries in the 1530s. In this context it was used “to refer to the confiscation of church property” (Herbert, 2003, p.29). Herbert (2003, p.29) explains that secularisation is still closely associated with “…the separation of ecclesiastical and state power, with the resulting loss of religious authority”. Although, as Herbert highlights, there is no single definition of secularisation; the understanding which will be used for this section will be one that focuses on the way in which the evolving ownership of the abbey along with its modern usage has directly lead to its secularisation.

The original ownership of the abbey can be traced to its founder, the baron of Pontefract; Henry de Lacy however following the death of the last Lacy heir, ownership was passed to the Crown until the Dissolution. Following the Dissolution, Archbishop Thomas Cranmer obtained ownership in 1542, however after his execution in1556, ownership reverted back to the Crown. By the sixteenth century it was owned by the Saville family and then the following century by the Cardigan family. The Cardigans retained ownership of the abbey until Colonel North, an industrialist, bought and sold it to the City of Leeds in 1889 (The Cistercians in Yorkshire Project) .This explains how Kirkstall Abbey is owned by Leeds City Council today and the way in which it has become increasingly secularised over time following its Dissolution.

According to Minnis and Wrathmell (2005, p.271), Kirkstall Abbey was originally founded at Barnoldswick in Craven by Cistercian monks and lay brothers who had moved from Foundations Abbey. However, due to bad living conditions they were allocated a new site by their patron, the great magnate Henry de Lacy, in the Aire Valley in 1152 which they 12

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subsequently named Kirkstall. There were approximately thirty monks along with an abbot residing at the abbey in 1539, the year which marked its dissolution (Minnis and Wrathmell, 2005, p.271). Following the dissolution, the abbey buildings, unlike other sites, did not suffer from extensive destruction and plunder and according to The Cistercians in Yorkshire Project, the abbey buildings which were left standing were “…used for agricultural purposes; this is perhaps why Kirkstall is now the most complete set of Cistercian ruins in Britain” (The Cistercians in Yorkshire). However, parts of the abbey were removed and used for other purposes for example the abbey stone which was most likely used to build the steps to Leeds Bridge (The Cistercians in Yorkshire).

One extremely significant development which occurred during the eighteenth and nineteenth century was the formation of what is now known as the A65 Kirkstall Road. This road cuts through what was the nave of the church and resulted in the destruction of the East window. It was redirected in 1827 but still bisects the entire site (The Cistercians in Yorkshire). The way in which the abbey has been split by the road can be viewed as a metaphor for the secularization of the abbey and its place in contemporary society as distinctly separate from religious practice and authority.

Kirkstall Forge, which is located west of the abbey precinct, is referred to by David Owen (1955) who mentions that “It has been in the control of the Butler family since 1779” (Owen, 1955, p.57). Owen suggests that “The forge lands would have been most convenient for the dispossessed monastic iron workers, and it is very likely that they set up their workshops there about 1540, if they had not already had them there before the dissolution” (Owen, 1955, p.62). One audience member at our presentation raised the issue that Kirkstall forge was the defining feature of Kirkstall until the early 1800s. Kirkstall was initially an area around the forge but during the industrial revolution the location changed to where it is today. This caused a rise in population and Kirkstall, in this new location, came into being for administrative purposes. This is evidenced by the Kirkstall Ward webpage which outlines the 13

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history of the area. What this shows is that the identity of Kirkstall has changed as landmarks have shifted over time. This supports the idea that the Abbey and its associated areas have become increasingly secularized as the defining features have revolved around economic and industrial factors.

As part of our fieldwork research we conducted an interview with Sarah Allen, the Education Officer for Kirkstall Abbey and the Abbey House Museum. This interview was semistructured in style and provided us with some key information regarding the Abbey’s role. Sarah stated that the Abbey is a “central focus point for different parts of the community” (25/02/2015) and that throughout the last seven years a lot of emphasis has been put on encouraging the community to get involved for instance by welcoming the children from the local parishes and schools from a young age so that as they get older “the Abbey does not seem so daunting” (Sarah Allen, 25/02/2015). Evidence which suggests that the Abbey is a focal point for the Kirkstall community would include the “excellent response” from locals regarding events which are advertised on the board outside the Abbey (Sarah Allen, 25/02/2015).

According to Allen, the Abbey aims to be as welcoming and diverse as possible. It is used for religious education although this is not exclusively Christian-based and, interestingly, “Muslim children understand when learning about monks in the Abbey more easily than other children as they understand the idea of praying at certain times in the day” (Sarah Allen, 25/02/2015). According to the Leeds City Council webpage the Abbey offers extensive cross curricular workshops for schools including; History, Literacy, Science, Mathematics, Geography and Art (Leeds City Council, 2013). This shows that it is no longer a Christianbased institution but a historical and educational hub which offers a variety of resources to the community due to its ownership by the Council. Furthermore, the Abbey chooses to focus more on history rather than religion and does not exclusively endorse Christianity; according to Sarah one of the ways in which they achieve this neutral stance is by not asking 14

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about the origins of those who interact with the Abbey (Sarah Allen, 25/02/2015).

Key events that take place at Kirkstall Abbey include the Kirkstall Abbey Markets which take place once a month over a designated weekend between March and November (Leeds City Council, 2013). This involves up to 40 stalls showcasing “handmade crafts and local produce from across Yorkshire” (Leeds City Council, 2013). There is also the annual Kirkstall Festival which is due to take place on Saturday 11th July this year. This event is the largest community festival in Leeds and 2014 saw roughly 25,000 people attend. It is run entirely by volunteers and receives a small Council grant but the majority of revenue comes from the stalls and performances which take place.

Overall it would seem that Kirkstall Abbey is a key secular resource for the Kirkstall community and despite its Christian origins, it does not exclude other faith groups and instead aims to provide a variety of services and resources. This is evident in the way in which the Abbey is seen as a tourist attraction and centre of learning rather than a place of devout Christian worship. The secular space offered by the Abbey brings together members of the community from all backgrounds and faiths. This transformation can be traced from the time of the Dissolution to its current position as a civic building which is owned and operated by the local authority.

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THEO3360 The Religious Mapping of Leeds

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In this section, we will discuss the boundaries of Kirkstall. Unlike previous Religious Mapping reports, we will not be presenting one clear definition. Our research into the area, from beginning to end, caused us to be confused about what constitutes ‘Kirkstall’. We found it difficult to establish its boundaries, as many contrasting and contradicting definitions exist. We will look at how there is a strong local government articulation of Kirkstall’s boundaries, but also consider why the definitions presented to us by religious groups do not tend to conform to this definition. We will look at how religious affiliation of the individual seemed to shape their definition of Kirkstall’s boundary; with the location of places of worship, along with the areas in which the congregations live, determining their perception of what makes up this area. We will also consider how their definition of Kirkstall influences their connection to a wider Kirkstall community.

We initially considered the Kirkstall Ward boundaries, as seen below.

Figure 2: Kirkstall Ward boundary 16

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The Kirkstall Ward definition (figure 1) is used as part of the Kirkstall Ward Vision Report. It states that “Burley, Queenswood Drive, Moor Grange and the Spens, Hawksworth Wood, as well as Kirkstall itself” are all part of the ward (Atha, et al., 2010, p. 3). This document was created by Councillors Bernard Atha, John Illingworth, and Lucinda Yeadon. However, it emphasises that “the ideas and plans set out in this document are those of the local community”, used “to guide the future development of Kirkstall ward” (Atha, et al., 2010, p. 3). Their website suggests that public involvement was done by consultation through “a very open-ended questionnaire so that residents could set the agenda” (Kirkstall Vision, 2010). This website also gives individuals the opportunity to join the project’s steering group, by filling out a registration form. Our project’s focus on religion’s role in local residents’ connection to the Kirkstall community encouraged us to consider the Kirkstall Ward boundary definitions. It seems to be accepted by a wider community, which seems actively engaged in improving the area. This is supported by the Kirkstall Vision website, which says that there have been “hundreds of responses” from local residents who wish to be involved in this project to improve the local area (Kirkstall Vision, 2010).

However, our interviews with local religious groups revealed that they didn’t tend to rely on the ward boundary, creating definitions based on their own experiences of the area. This was demonstrated by the results of our Bristol Online Survey. Although this survey was directed at those who lived in Kirkstall, the postcodes of those who filled it in included LS1, LS3, LS4, LS5, LS6, LS16, and LS17, which are not all Kirkstall postcodes. As a result, we have avoided relying solely on the Kirkstall Ward boundary when engaging with different religious groups. If a place of worship was located on the border, such as the BAPS Shri Swaminarayan Mandir on Weaver Street, or just outside, as was the case for the Leeds Chinese Christian Church (LCCC) on 155 Kirkstall Road, we would ask them if they were in Kirkstall. If they stated yes, we would visit them. When presenting this approach at our community presentation, Rev. Nigel Sinclair responded favourably, believing that this was an inclusive method of dealing with religious groups located in contentious areas. 17

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One interviewee, from the Catholic Church of the Assumption of Our Lady (24/02/2015), described Kirkstall as “encompassing Hawksworth Estate, Queenswood Drive and Butcher Hill”, but then seemed unsure of how much of Kirkstall Road should be included as this “creeps into Burley”. They were also unsure as to whether it extended across the River Aire, as this seems to be classed as Armley and Bramley. This uncertainty when it came to defining the boundaries of Kirkstall became an issue for our group, as this kind of answer became common amongst those we interviewed. At the LCCC, Pastor Pong Lai (10/03/2015) presented this definition of the boundaries:

Figure 3: Pastor Pong Lai’s definition of Kirkstall’s boundaries

However, there were some who we interviewed that expressed confusion about the nature of Kirkstall’s boundaries. Anil (22/03/2015), from the BAPS Shri Swaminarayan Mandir, said “I have no idea what the boundaries of the area are”. Although a strong local government articulation of the Kirkstall boundaries does exist, this does not seem to be followed by these 18

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religious groups.

For many of those who we interviewed, Kirkstall was not picked as a location for their place of worship due to any close ties to the area, but for more logistical reasons. Pastor Johnny Chan from the LCCC (10/03/2015) suggested that Kirkstall seemed to be a good location to establish their church: as “it is a central location with close links to the city centre, Hyde Park and Headingley, as well as having a large car park for those who use cars as transportation”. Their congregation comes from all across the Leeds area, with some coming from as far as Scarborough. A similar attitude was expressed by Anil (22/03/2015), from the Mandir, who also expressed the idea that the Mandir was placed in its area, not due to any connection to Kirkstall, but for its convenient location.

The fact that these groups are choosing Kirkstall as the location for their place of worship solely due to logistical reasons, as well as not making use of the ward boundary definition, suggests that they are not connecting to the community of Kirkstall represented by the Kirkstall Ward Vision Report. Instead, it may be that the community they are most connected to is that one which is maintained by their religious group. Kim Knott, in The Sense and Nonsense of ‘Community’, discusses the varying definitions that are attributed to this concept. She discusses how it can be applied to “locality, faith, ethnicity, politics, education, sexuality and so on”, stating that “it ‘makes sense’ to people in so far as it conveys…nostalgia, warmth, something to be longed for, an ideal” (2004, pp. 71-72). While there is a wider Kirkstall community that individuals are connecting with, as expressed by the Kirkstall Ward Vision Report, certain religious groups may be missing out on this, due to an overriding connection to members of their own congregation. If one considers Knott’s discussion of community, it may be that individuals are connecting to the community that they are nostalgically linked to. An anonymous member of the Leeds Chinese Christian Church stated that Kirkstall is “a multi-cultural area, comprised of multiple ethnic groups and religions”. This raised the issue of whether or not these groups would be connecting to the 19

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community of Kirkstall, or whether they were more closely linked to their own religious or ethnic community. We will discuss this in a later section.

We also investigated the Anglican and Catholic communities of the area, to discover their ideas of the boundaries of Kirkstall. Whilst interviewing the representative of the Catholic Church of the Assumption of Our Lady, we were told that four years ago the Catholic diocese restructured Leeds’ parishes. As a result, they created the parish Our Lady of Kirkstall, which includes The Assumption of Our Lady, Holy Name, and Horsforth St Mary (Our Lady of Kirkstall, no date). Holy Name and Horsforth St Mary are both much larger churches than The Assumption of Our Lady, in terms of building and congregation. Even though the two other churches are in Horsforth and not within Kirkstall, like much of the parish, the Abbey falls within the parish’s boundaries. As a result, the parish was named Our Lady of Kirkstall, as a way of connecting to the history of the Abbey. Their website emphasises this claim: outlining the history of the Abbey; the use of The Abbey Seal as the parish bulletin logo; and presenting a prayer for the formation of the parish, which heavily references the historical creation of the Abbey. Chris Park notes the tendency of religion to leave a mark on the area it exists in, particularly when religious landmarks dominate the area (2007, p. 2). In light of Park’s claim, we can suggest that Catholic groups in Kirkstall define their community boundaries with the aim of connecting to the area’s Christian history, through linking to Kirkstall Abbey.

A similar phenomenon can be witnessed in the Abbey Churches Together group, whose name makes an explicit link to Kirkstall Abbey. This is a meeting of local churches in the area, where they discuss issues that affect the local community. It is important to consider, however, that this is not unique to Kirkstall, as Churches Together groups are present across all of the UK. Their website states that “there is one in almost every town or community to help them to work together locally” (CTBI, no date). One aspect that is unique, however, is their choice of name. Rather than using their location’s name in their title, they reference 20

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Kirkstall Abbey. They are joining themselves based on their shared link to the specific Christian history of the area, connecting to the area of Kirkstall through their religion’s link to the Abbey. The Assumption of Our Lady, St Stephen’s, St Andrew’s, St Mary’s, and the United Reform Church are part of this group, each sending representatives from their congregation (representative of Catholic Church of the Assumption of Our Lady, 24/02/2015). The figure below, which shows the location of these places of worship, gives an insight into the geographical range these churches represent.

Figure 4: Abbey Churches Together Locations

Each of these churches seems to be located within the ward boundary of Kirkstall. They appear able to connect to the Kirkstall community, engaging with local events. The Diocese of West Yorkshire and the Dales website discusses the 2014 Kirkstall Festival, stating that the Abbey Churches Together Group organised the Christian service at this event. The members of this group seem to be passionate about the Kirkstall festival, with Reverend 21

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Stephen Kaye stating that ‘the numbers increase year on year as word spreads about what a great festival it is (The Diocese of West Yorkshire and the Dales, 2014). This seems to suggest that Anglican groups in the area, connecting based on their link to the Abbey, are actively engaged with the wider Kirkstall community.

In this section, we have presented the strong government articulation of Kirkstall’s boundaries, as presented by the ward definition. We have demonstrated that there is a wider community that engages with this definition, as demonstrated by the Vision Report, but also noted that religious groups tend not to consider this when creating their own definitions. We have shown that the individuals groups create their own definition, based on their own community, and the way in which this impacts on their engagement with the wider Kirkstall community. For Anglican and Catholic groups, their connection to the Christian history of the area, specifically to the Abbey, allows them to connect more easily to the wider community of Kirkstall. However, for other groups, it is more likely that they will be primarily engaged with their own community and its needs, as they have no explicit links to Kirkstall. This section’s provides a basis for our later discussion, particularly on religious identity and community engagement.

Local vs City Identity It became apparent that the residency’s connection to the community of Kirkstall is being impacted by their geographic position in relation to the Kirkstall Ward boundaries. Residents’ relationship with Kirkstall as a location is also impacted by the strong nearby identity of the City Centre with which a resident may more closely associate. This section will depict differing connections to the community due to the wideness of what constitutes “Kirkstall” geographically. It will also outline the strength of the nearby city identity with which residents may more readily adopt.

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A congregation’s connection to the community of Kirkstall is impacted by the geographic situation of their religious building and subsequent meeting place. The Shri Swaminarayan Mandir and Leeds Chinese Christian Church communities are situated geographically on the edge of what the Kirkstall Ward defines as Kirkstall (buildings depicted as 1 and 2 on figure 4).

Figure 5: Locations of places of worship we visited

This positioning hinders a possible connection to the area more typically known as Kirkstall, depicted as “central Kirkstall” in the Ward boundaries. These congregations are special in that their members may represent a “come and go” lifestyle, expressing no association to the area in which their congregation has built a religious community (interview at LCCC, 10/03/2015) possibly due to this distance away from a stronger Kirkstall identity. These certain religious communities’ ability to connect people to the area is thus limited because 23

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they are situated further from “central Kirkstall”. As Councillor Yeadon confirms “the strong Kirkstall identity that exists around the centre of Kirkstall that is around the Abbey and Morris Land is perhaps lost in the surrounding areas further away (though still defined as Kirkstall by the Ward Boundaries)” (Councillor Yeadon, 13/04/2015). Thus these residents may not feel inclined to identify themselves as living in Kirkstall.

Unsworth and Stillwell state that Leeds is one of England’s main “core cities”, home to many attractions and features such as: the Corn Exchange, museums; major business spaces; and multiple shopping quarters. Particularly the arrival of Harvey Nichols in 1996 has thrown Leeds into a spotlight and made it a powerful commercial centre as well as its growing economy turning it into a strong financial centre (Unsworth & Stillwell, 2004; Leeds City Region). Leeds thus provides a clearer and more accessible identity that Kirkstall’s residents can adopt. This is perhaps why many residents would identify themselves as living in a city expressing little association with the location of Kirkstall that lacks a defining character outside of “central Kirkstall”. The representative of the Our Lady of Assumption which we interviewed supported this notion expressing that “there is nothing that draws you in to Kirkstall. There is no clear identification.” (Representative of Catholic Church of the Assumption of Our Lady, 24/02/2015).

Conclusion Religion appears to be limited in connecting people to the community of Kirkstall partly because the religious buildings of the Leeds Chinese Christian Church (LCCC) and the BAPS Shri Swaminarayan Mandir geographically do not reside close to “central Kirkstall”, where the area’s identity is said to be felt the strongest (Councillor Yeadon, 13/04/2015). Alternatively, Leeds city centre seems to offer a more stable identity for those that live in Kirkstall but are lacking a connection to it. Obviously however, there are additional factors that impact people’s connection to the community which will be addressed in the following sections. 24

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Religious identity within Kirkstall

During discussions, observations of religious ceremonies, and by analysing our Bristol Online Survey results, we noticed that members of religious groups considered it important to emphasize their “identities”. We were interested in understanding how non-religious identities such as ethnicity, being non-European, and inter-generational relationships overlapped with each other in relation to religion and their connection to Kirkstall. As well, within places of worship, we observed methods used to create a stronger personal religious identity, along with a more defined group identity. Identity creation within religious communities is related to community creation within Kirkstall as Knowles (2003, p.140) writes, “Belonging and displacement involve feelings and activities that are the consequence of global migration, as well as earlier forms of connectivity and mobility.” In this section, we argue that the Anglican and Catholic congregations, because of their historical foundation within Kirkstall, are more involved in the Kirkstall community while the Chinese Christian community and Hindu community, who do not have a historical foundation in the community, as they are still building roots in Kirkstall, do not feel a connection to the area. We provide various examples as evidence. This creation of roots, presently, is impacted by their obligation or connection to another part of the world, for example, China and India, respectively. We are not able to provide information about Muslims within Kirkstall as stated in the Methodology section. Religious communities’ connection to a Kirkstall community can be impacted by: terminology in ceremonies; leadership roles which sought to connect individuals to their religious group; and events aimed at strengthening global links to other branches of their religious group. Through explaining various observations, we will explore how religious community identities are impacted by being located in Kirkstall. We will attempt to argue that certain religions seem to be primarily concerned with maintaining their own identity, currently, rather than creating one that links to that of Kirkstall.

As mentioned in the Methodology section of this report, we created a Bristol Online Survey 25

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asking residents about their own religious identity. The results are not generalizable of Kirkstall because of the small sample, but along with people’s comments within the online survey and during a Leeds interfaith event where participants questioned why Kirkstall would be chosen as the area for our Leeds Religious Mapping project, our results may be representative of people who do not affiliate themselves to any religious tradition. We thought that we would compare our statistics with the 2011 UK Census results for Leeds and Kirkstall. The census results are not accurate about the religious demographics of Leeds and Kirkstall (and for that matter, the UK generally) as the question about “religious affiliation” was optional to answer and people may differ in their definition of “religious affiliation”.

Bristol Online Survey (full results in the appendix) - Figure 6: BOS survey results of the group(s) people are affiliated with – 37 people filled in the survey with 5 people choosing a second option so in total there were 42 responses to this particular question.

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0%

1% 1%

1%

May 2015

0% 9%

Christian

5%

No Religion Muslim Sikh Hindu 56%

28%

Jewish Buddhist Agnostic Other

QPZIM LocalStats - Figure 7: 2011 United Kingdom Census – Religious demographics

50,717 in Leedspeople did not state a religion.

50,717 people did not state a religion. Jewish 0% Sikh 1%

Hindu 1%

Buddhist Atheist 0% 0% Other 9%

Christian

Muslim 7%

No Religion Muslim Christian 47%

Sikh Hindu Jewish

No Religion 35%

Buddhist Atheist Other

QPZIM LocalStats - Figure 8: 2011 United Kingdom Census – Religious demographics in Kirkstall

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1,564 people did not state a religion.

The above is stated as it emphasizes reasons that non-Christian religious groups are putting a higher priority on using various methods to connect their traditions to personal and community well-being. As well, non-British Christian groups may be in a similar position to make sure that they have a strong religious group identity before promoting a strong wider community identity.

During observations, we noticed that religious leaders continuously emphasized the shared religious identity of their group. This is used to remind congregation members that their faith should be their priority. For example, at the Leeds Chinese Christian Church, the pastor spoke about the challenges of “BBCs” (British Born Chinese) in connecting with their traditions and expressed worry that people were not attending church. In comparison, the Catholic Church of the Assumption of Our Lady, where the number of young children has recently grown from 2-3 to 15-20, a Sunday school was created with religious teachings to make it easier for parents to attend church. This is not to say that Christianity is on the rise, but that the demographics of this particular congregation have increased. In Kirkstall, the minister from St. Stephen's Parish Church seemed to have a similar attitude, using Messy Church as a way for young families to connect with their religion in a “Christian space”. He mentioned that local groups in Kirkstall such as Brownies and Rainbows use the church space. These observations are an example of the extra encouragement that new religious communities such as the Leeds Chinese Christian Church need to make to their community to create a stronger religious identity. Generally, religious leaders from these communities are emphasizing the importance of having a stronger religious identity by creating space for youth and young adults to take on leadership roles in hopes of strengthening the young people’s religious identity as they (the younger generation) may already have an affinity with the Kirkstall and/or Leeds community.

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Religious leaders discussed the methods they use to keep younger generations engaged within the community. For example, the LCCC’s English services tend to have more members than those who attend the Cantonese and Mandarin ones. In these English services, the youth take on leadership roles, such as chairing the service in partnership with the pastor, playing musical instruments, and learning transferable skills. Warner and Williams (in Collins-Mayo and Dandelion, 2010, p164) provide an explanation regarding reasons that the religious leadership may encourage and invite younger generations to become involved. They state that:

“The most effective transmission of religious involvement seemed to come for those youth who took public and honoured roles in the main (that is to say, adult- dominated) religious institutions…. Some of the most active youth groups….spent a good deal of their (adultsupervised) time preparing to enact dramatic skits and musical performances for the main Sunday worship service, where their talents and their passion were greatly appreciated by their seniors.”

The same can also be said about non-Christian groups within Kirkstall. The leaders at the Shri Swaminarayan Mandir promoted religious identity by having weekly ceremonies which include Dhun (Music/Chants), Prathana (Prayer), Kirtan (Music/Chants), speeches, and announcements. The Hindu community located in Kirkstall use these practices to build an emotional connection to India where Hinduism originated and to the community’s “homeland”. Kim Knott (in Hinnells, 2010, p.476) provides clarity when she states,

Religious people are distributed globally and locally in various patterns at different times and according to various factors such as mission and conversion, religious growth or decline, migration and population change, war and natural disaster. Religions-whether ‘indigenous’, ‘world’ or ‘new’ religions-are more or less closely identified with particular continents, countries or localities.

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In comparison, St. Stephen’s Parish Church and The Assumption of Our Lady have a foundation in Kirkstall, and as part of the majority Christian community of the UK, their presence in the Kirkstall community through their building structure being there since 1829 and 1956 respectively, makes it easier for them to build networks in the Kirkstall community and to participate in community events such as Kirkstall Festival. This community engagement will be discussed in the next section. As well, what strengthens these congregations’ foundation is that they have a large population of senior citizens and people who have built roots, these are people who have strong Christian identities and who have their own networks within the wider community. While in the Chinese Christian, Falun Gong, and Hindu community, the leadership spoke about transitions, such as moving from a nonEuropean country to Leeds and/or about students who are in a state of transition into or out of Leeds. Consistently, these representatives spoke about Kirkstall as more of a “hub” which is used in relation to the universities or other places of congregation instead of their place of worship being a part of the Kirkstall community and congregation members being actively involved in Kirkstall. For example, the pastor at LCCC asked the congregation to pray for missionaries in China who will be moving to Leeds, demonstrating their desire to connect their group to their larger, global network. Park (1994, p.33) states, “Religion is clearly to do with personal experience and change, and also with shared experiences and community.” These religious communities in Kirkstall are in a state of change with congregation members moving in/out of the area. Finding methods to keep the small number of religious members engaged within a town where many people are not a part of their specific denomination or religious community can pose a challenge. To provide a community atmosphere for these religious traditions who are still building an identity, the LCCC and the Mandir provide a community centre atmosphere because, as Malory Nye emphasizes, “In Britain, there is a common notion that religious organizations should be community centres” (cited in Barot, 1993, p.126). A “community centre” is “a place where people from a particular neighbourhood can meet for social events, education classes, or recreational activities.” (Oxford Dictionaries Language Matters, 2015). By this definition, it is possible to suggest that 30

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the Mandir is a space for connecting with other Hindus; learning, questioning, and socializing over food, as is often the case with community centres in Britain. For example, the sants (defined as “holy man/woman” in Johnson, 2009), were invited from London to give a talk at the Mandir which was an honour for the community as they are custodians of higher wisdom regarding Hinduism. While on the same road, the LCCC has a Cantonese language course, which allows for British Born Chinese to develop a link to their ethnic identity, giving them the skills to interact with the older generations in their religious group. As well, there are weekly table tennis games and social nights for the youth to connect with each other. In terms of social engagement with Kirkstall, the Hindu community would be the most isolated during religious celebrations as they do not have the networks that the Christian communities have and so it is even more important that the religious community comes together to make religious holidays memorable. The sants spoke to the audience, and specifically the parents, about teaching their children about the festivals. One of the sants gave the example that children know that February 14th is Valentine’s Day, but do not know the significance of January 14, which is a Hindu religious festival. In India, the young are surrounded by their religious community and the holidays are a community festival, while in Kirkstall and Leeds that is generally not the case. As a result, it is even more important to emphasize and promote the religious festival practices in the home to keep their cultural identity. This is consistent with being a diasporic community where, “a community ‘dispersed’ or ‘scattered’ away from the homeland, Vertovec insists that it should be defined in terms of the continuing ‘consciousness of a connection, ‘real’ or ‘imagined’, to that homeland and ‘coethnics’ in other parts of the world” (McLaughlin in Hinnells, 2005, p.530). Anil, a member of the lay leadership, spoke about young children becoming westernized often resulting in a fusion of cultures. McLoughlin (Hinnells, 2005, p.534) explains that when diasporic and transnational communities, such as this Hindu community, cross the borders of nationstates, their cultural identities become unconsciously hybridised. Gilroy and Ballard (McLoughlin in Hinnells, 2005, p.534) explain that, “Rather than the youth of diasporic

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communities being ‘caught between two cultures’ this suggests the emergence of a generation of ‘skilled multi-cultural navigators’ whose practices cannot be contained assumptions about their ‘roots’ as they improvise ‘routes’ in new directions.” This improvisation could pose a challenge or fear that the western identity, which could mean non-religious, could overpower the religious identity of certain groups, explaining why there is more of a focus on maintaining specific religious identities, as opposed to linking to the wider Kirkstall community. Below we look at the religious diversity of Kirkstall, keeping in mind the information above.

During in-person interviews, we asked participants if they believed Kirkstall was religiously diverse. Below are some of the responses:

Hindu – “Unsure, but it is ethnically diverse and that tends to bring religious diversity”

Christian – “Not sure. People seem to be seeking faith and answers to life’s questions, but are not necessarily religious. It is not anti-faith, but I may be coloured by my view of the term religion. We are not undated by members at Sunday service”

As well, in the Bristol Online Survey that we created, we asked respondents if they thought that Kirkstall was religiously diverse. From the 37 participants, these are the results below:

Bristol Online Survey (full results in the appendix) - Figure 9: Would you consider Kirkstall to be a religiously diverse community?

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From the survey, these are some of the open answer comments that we received regarding religious diversity in Kirkstall (the full list of comments can be found in the Appendix section under the Bristol Online Survey results):

“I am only aware of Christian places of worship in Kirkstall (apart from the Mormon Centre on Vesper Rd). Nor am I aware of a large non-European community that might create such diversity.”

“Very diverse communities to include, all Asian and European Countries.”

The above diversity in answers may be related to the fact that respondents are considering the boundaries of Kirkstall very differently.

Each of the religious communities were involved in programs to assist other people within Leeds, but there were differences in what capacity this assistance was provided within Kirkstall to enhance community well-being and/or their ethnic community’s well-being. The lack of inter-religious awareness within Kirkstall probably impacts on how each community engages with the Kirkstall community. Councillor Lucinda Yeadon (13/04/2015) stated that the Church of England community is more involved with community events such as the Kirkstall Festival and also shared that there is a lack of inter-faith and instead more interChristianity engagement. Examples of this community engagement will be discussed in the next section.

In conclusion, we see that religious group connection to a “Kirkstall identity” is connected to their religious community’s history and stability within Kirkstall. For example, the places of worship that were the newest members within Kirkstall were primarily concerned with maintaining their own religious identity, with little desire to connect within Kirkstall. 33

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Christian groups seem the most linked to this wider community, as they are able to connect their religion to the Christian history of the area. This is shown by their involvement in Churches Together where they discuss local issues that affect Kirkstall. For other ethnic or religious groups, this is not the case. Their primary aim is to strengthen and maintain links to their religious or ethnic background, which Western influences are overriding. It is for these reasons that religion may have little role in defining the wider community of Kirkstall, but is key in maintaining the religious identity of individual groups.

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Community Engagement

The themes of community and identity have arisen throughout the course of our research. These themes occur in both secular and religious communities in Kirkstall; as a result, this section addresses the significance of community and identity in connecting people to the community of Kirkstall. This section will describe the increasingly secular activity that Kirkstall is becoming home to: through groups of people that are working to better the area; through conservation work; and conclude that there is a strong Kirkstall community that is mainly carried by this secular activity, which is largely cultivated through online resources. A definition of ‘community’ and its relationship to creating an identity of a place can be found in the Boundaries section.

George Holyoake gives a definition of the secular as being “a code of duty pertaining to this life, founded on considerations purely human, and intended mainly for those who find theology indefinite or inadequate, unreliable or unbelievable. Its essential principles are: (1) The improvement of this life by material means. (2) That science is the available Providence of man. (3) That it is good to do good. Whether there be other good or not, the good of the present life is good, and it is good to seek that good” (Holyoake 1896, p.51). Although this perspective deals mainly with the ethics of the secular from a predominantly Christian perspective, we can extrapolate these ideas to a secular society and activities; which are devoid of religious authority but still aim to improve the present life. As we can see from the list of secular groups in Figure 11, this is evident in Kirkstall. An increase in secular activity can be tracked with a focus on conservation and improving Kirkstall as a place to live (Kirkstall Online, January 13th 2013). An interview with Councillor Yeadon about the area confirmed this shift in the community. She spoke about how the young professionals living in Kirkstall have begun to take an interest in improving the area, with monthly litter picking sessions and planting opportunities, which tend to 35

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be organised by Kirkstall in Bloom or by The Conservation Volunteers. (Councillor Lucinda Yeadon, 13/04/2015). This demonstrates the communities’ eagerness to get involved in the community and the existence of a wider community that is coming together. This activity is largely sustained through online resources such as Twitter and Facebook as depicted in these tables.

Facebook Twitter Total Followers Followers Followers Place of Worship

Website

Church of England

http://www.ststephens.kirkstall.org.uk/

Catholic Church

http://www.ourladyofkirkstall.org.uk/OLK_History.html

Mandir Falun Gong

Leeds Chinese Christian Churches Mormons (Latter Day Saints)

http://www.baps.org/Global-Network/UK-andEurope/Leeds http://www.falundafa.org.nz/contacts/country/unitedkingdom.html

http://leedsccc.org.uk/cms/ https://www.lds.org/?lang=eng

Facebook https://www.facebook.com/StSteph ensKirkstall?fref=ts https://www.facebook.com/OurLady OfKirkstall

Twitter https://twitter.com/Kirkstall SS https://twitter.com/olk_lee ds

n/a

https://twitter.com/BAPS

Internatio 0 nal Page

n/a https://www.facebook.com/groups/ 2248876505/?fref=ts or https://www.facebook.com/pages/L eeds-Chinese-ChristianChurch/170269099663197?fref=ts https://www.facebook.com/LDSUK?f ref=ts

n/a

0

54

26

80

27

53

80

0

0

n/a 34 0 https://twitter.com/ldschurc National National huk Page Page

34

Fig. 10: Online Religious Communities in Kirkstall This table depicts the majority of Christian religious organisations in Kirkstall having Facebook and Twitter accounts of their own, whereas the other groups do not, and are instead connected to worldwide or national accounts. Where national or international social media pages have been found with no local alternative, data regarding followers has not been collected as it would not be pertinent to our research.

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Secular organisation

Website

Kirkstall Online*

http://new.kirkstall.org.uk/

Facebook

May 2015

Twitter

https://www.facebook.com/kirks tallonline https://westleedslife.wordpress.com/ https://www.facebook.com/grou ps/782589891796262/ n/a https://www.facebook.com/incre diblekirkstall http://www.leeds.gov.uk/museumsan n/a dgalleries/Pages/Kirkstall-Abbey.aspx

https://twitter.com/kirkstall online https://twitter.com/WestLe edsLife https://twitter.com/IEKirkst all https://twitter.com/Kirkstall Deli

Kirkstall Festival

http://www.kirkstall-festival.org.uk/

https://twitter.com/KirkFest

Kirkstall Community Garden Kirkstall in Bloom

http://kirkstallgarden.org.uk/

West Leeds Life Incredible Edible Kirkstall Kirkstall Deli Market

https://kirkstallinbloom.wordpress.co m/ Kirkstall Art Trail https://kirkstallarttrail.wordpress.com / Church Lane Allotments http://churchlaneallotments.org.uk/ Kirkstall Community First http://new.kirkstall.org.uk/community first Kirkstall Valley Nature Reserve The Conservation Volunteers Hollybush

http://www.ywt.org.uk/reserves/kirks tall-valley-nature-reserve http://www.tcv.org.uk/hollybush

https://www.facebook.com/even ts/869428983088978/ https://www.facebook.com/kirks tallgarden https://www.facebook.com/Kirks tallInBloom?fref=ts https://www.facebook.com/kirks tallarttrail?fref=ts n/a https://www.facebook.com/page s/Kirkstall-CommunityFirst/379489168748723 https://www.facebook.com/Yorks hireWildlifeTrust https://www.facebook.com/TCVH ollybush

Facebook Twitter Total Followers Followers Followers

397

3011

3408

2

206

208

339

956

1295

0

5188

5188

5962

1223

7185

997

2097

3094

23

1437

1460

261 0

156 0

417 0

51 0 https://twitter.com/YorksWi National National ldlife page page https://twitter.com/TCVholl ybush 567 1157

51

https://twitter.com/kirkstall garden https://twitter.com/Kirkstall Bloom https://twitter.com/Kirkstall Art n/a n/a

0 1724

*Part of the Kirkstall Valley Community Association

Fig. 11: Online secular communities in Kirkstall

An immediate disparity in numbers can be identified between these secular and religious communities in Kirkstall, and the number of followers informs us similarly – secular groups have a total of 24030 followers, whereas the religious have only 194. This difference may highlight a variance in audience between the religious and the secular. It would be further useful to know the demographics of the followers1 but what they show is that the secular communities are taking a main stage.

11

This data is only available to those people who run the page, therefore we can’t access it.

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Furthermore, Kirkstall’s community identity is being cultivated and maintained primarily by secular activity through online arenas that are working towards the betterment of the community. Religious communities have a place within Kirkstall but are less involved in the community, perhaps being overshadowed by the popular secular activity and are thus not as effective in connecting people to the community.

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THEO3360 The Religious Mapping of Leeds

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We identified 12 religious groups in Kirkstall, 6 of which we established sustained contact with and interviewed various representatives. It is important to recognise that these places of worship represent a religious building in the area, as well as a place of worship that individuals outside of Kirkstall are travelling to attend. We would have liked to have conducted more research into the extent to which members of these congregations were residents of Kirkstall, or were inhabitants of others areas who travelled to the location to worship. This would have provided us with more potential reasons for religion’s limited role in connecting individuals to the wider community of Kirkstall. The groups we connected with demonstrated a limited interaction with each other, except in the case of the Anglican and Catholic groups, and even unawareness of each other’s existence. This was a matter that we were made aware of from our first interview with Nigel Sinclair and other representatives of St Stephen’s Church. The issues they raised in our initial meeting were proved by our research to be ones that are present in Kirkstall.

We discovered that more newly established religious congregations, such as the Leeds Chinese Christian Church and the BAPS Shri Swaminarayan Mandir, do not have as much as a vested interest in connecting with the community of Kirkstall, due to interests and issues amongst their congregation that do not apply to this locality. In comparison, St Stephen’s Church, The Assumption of Our Lady and Abbey Churches Together, who have a longer history in the area and a link to the Kirkstall Abbey, are more easily able to connect to the wider community of this area. This suggested that religion has a limited role in connecting all religious groups to the wider community of Kirkstall.

Ultimately, the transition of the Abbey from a religious space to a secular one, as well as a rise in secular activity that is connecting people to the community, demonstrated that there was a 39

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wider community in Kirkstall. This is further supported by the online presence of many community organisations, which seem to be actively engaged in improving the local area. This appears to be at odds with some of the religious groups in the area, who seem unable or unwilling to connect to this wider community. However, as these groups build stronger roots in the area, and their own online presences develop, it may be possible for them to begin to connect more with the overall community of Kirkstall. Until that happens, it will be the case that religion plays little role in connecting individuals to the community of Kirkstall.

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Kirkstall Religious Directory Below is a directory of Kirkstall that includes places of worship, either in Kirkstall or attended by a significant number of Kirkstall residents. All information found in this directory has been taken from the websites of these religious groups, or other information sites.

Christianity The Church of the Assumption of Our Lady Denomination: Roman Catholic Address: Spen Lane, Leeds, LS16 5EL Contact: Holy Name of Jesus Presbytery Emailː [email protected] Websiteː http://www.ourladyofkirkstall.org.uk/The_assumptionhistory.html Servicesː Sunday Service at 9ː45am

Church of Jesus Christ of Latter Day Saints Denomination: Mormonism Address: Vesper Road, Leeds, LS5 3NX Tel: 0113 258 5184

Holy Name of Jesus Presbytery Denomination: Roman Catholic Address: 52 Otley Old Road, Leeds, LS16 6HW Tel: 0113 267 8257 Emailː [email protected] Websiteː http://www.ourladyofkirkstall.org.uk/history.html Servicesː Sunday Service at 9ː00am

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Kirkstall St. Stephen Parish Church Denomination: Church of England Address: Morris Lane, Leeds, LS5 3HF Tel: 0113 258 2481 (Revd Nigel Sinclair) Emailː [email protected] (Revd Nigel Sinclair), RevKaye@ Abbeylands.org.uk (Revd Stephen Kaye) Websiteː http://www.ststephens.kirkstall.org.uk/ Servicesː Sunday at 8ː00 am (Holy Communion on 2nd and 4th Sundays), 11ː00am (Parish Communion, Non-Eucharist Parade Service on 2nd Sundays), 4ː00pm (Evensong on 1st Sundays, Evening Prayer on 3rd and 5th Sundays, No Evening Services on 2nd and 4th Sundays)

Leeds Chinese Christian Church Denomination: Inter-denominational Evangelical Address: 155 Kirkstall Road, LS4 2AG Tel: 0113 242 7041 (LCCC Admin), 0113 293 5993 (Pastor Johnny Chan & Pastor Kim Chan) Emailː [email protected] (LCCC Admin), [email protected] (Pastor Johnny Chan & Pastor Kim Chan) Websiteː http://leedsccc.org.uk/cms/ Servicesː Cantonese Service at 11ː00am, English Service at 11ː00am, and Mandarin Service at 1ː00pm

Leeds Chinese Gospel Church (Strings of Life) Address: 2-7 Woodhouse Square, Leeds, LS3 1AD Tel: 07773 653079 Email: [email protected] Website: http://stringsoflife.org.uk/ Service: 11:15am to 12:15pm every Sunday

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St Andrew’s Church Denomination: Church of England Address: Butcher Hill, Moor Grange, Leeds, LS16 SBQ

St Mary’s Church Denomination: Roman Catholic Address: Broadgate Lane, Horsforth, Leeds, LS18 5AB

St. Matthias Church Denomination: Church of England Address: St. Matthias Street, Burley, Leeds, LS4 2DZ Tel: 0113 230 4408 Email: [email protected] Website: http://www.stmatthias.co.uk/ Service: Café Church at 10:30am every Sunday; Healing Service at 10:30am and Soaking Service at 6:30pm every 3rd Sunday; Communion at 10:30am every 4th Sunday; Early Bird Prayer at 7:00am every Wednesday

Islam Leeds Grand Mosque Address: 9 Woodsley Road, Leeds, LS6 1SN Tel: 0113 246 8789 Email: [email protected] Website: http://www.leedsgrandmosque.com/

Makkah Masjid Address: 36 Thornville Road, Leeds, LS6 1JY Tel: 0113 244 2684 Email: [email protected] Website: http://www.makkahmasjid.co.uk/ 43

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Prayer timetables: Monthly prayer timetables can be found here: http://www.makkahmasjid.co.uk/wp/index.php/prayer-timetables/

Hinduism BAPS Shri Swaminarayan Mandir Address: 1 Weaver Street, Leeds, LS4 2AU Tel: 07845 112599, 07801 632315 Email: [email protected] Website: http://www.baps.org/GlobalNetwork/UK-and-Europe/Leeds.aspx

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Bibliography Atha, B., Illingworth, J. & Yeadon, L. 2010. The Kirkstall Ward Vision Report, Leeds: Kirkstall Vision. CTBI, no date. Churches Together in Britain and Ireland. [Online]. [Accessed 20 May 2015]/ Available at: https://ctbi.org.uk/. BAPS Swaminarayan Sanstha. 1999-2015. 'BAPS Swaminarayan Sanstha - Home'. [Online]. [Accessed 25 May 2015]. Available at: http://www.baps.org/ Bryman, A. 2001. Social Research Methods. Oxford: Oxford University Press. Church Lane Allotments. 2015. Church Lane Allotments. [Online]. [Accessed 25 May 2015]. Available at: http://churchlaneallotments.org.uk/ Dawson, S. 2013. Fancy Local Volunteering? | KIRKSTALL ONLINE. [Online]. [Accessed 25 May 2015]. Available at: New.kirkstall.org.uk Diocese of Ripon and Leeds. 2015. Ourfrontpage. [Online]. [Accessed 25 May 2015]. Available at: Ststephens.kirkstall.org.uk De Vaus, D. A. 2002. Surveys in Social Research. 5 ed. Psychology Press. London: Routledge. Falundafa.org.nz. No date. Falun Dafa - Local Contacts. [Online]. [Accessed 25 May 2015]. Available at: http://falundafa.org.nz/falun-dafa-local-contacts.html

Herbert, D. (2003) Religion and Civil Society: Rethinking Public Religion in the Contemporary World. Hampshire: Ashgate Publishing Ltd. Holyoake, GJ. 1896. The origin and nature of Secularism. London: Watts and Co. Hufford, D.J. 1999. Reflexivity in Religious Studies. In: McCutcheon, R.T. ed. The Insider/Outsider Problem in the Study of Religion. London: Cassell. pp. 294-310.

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Incredible Edible Kirkstall. [2014]. Incredible Edible Kirkstall. [Facebook]. [Accessed 25 May 2015]. Available at: https://www.facebook.com/incrediblekirkstall/timeline Inglehart, R. and and Norris, P. 2004. Sacred and Secular. Religion and Politics Worldwide. Cambridge University Press. Chapter 1; The Secularisation Debate pp. 3-32 Johnson, W.J. 2009. A Dictionary of Hinduism. [Online]. [Accessed 25 May 2015]. Available at: http://0www.oxfordreference.com.wam.leeds.ac.uk/view/10.1093/acref/9780198610250.001.0001/acref -9780198610250 Leeds Chinese Christian Church. 2015. Leeds Chinese Christian Church - Leeds - Restaurant, Church [Facebook]. [Accessed 25 May 2015]. Available at: https://www.facebook.com/pages/Leeds-Chinese-Christian-Church/170269099663197 Kirkstall Art Trail. [2015]. Kirkstall Art Trail. [Facebook]. [Accessed 25 May 2015]. Available at: https://www.facebook.com/kirkstallarttrail/info?tab=page_info Kirkstall Community First: Community Development Foundation. [2015]. Kirkstall Community First. [Facebook]. [Accessed 25 May 2015]. Available at: https://www.facebook.com/pages/Kirkstall-CommunityFirst/379489168748723?sk=info&tab=page_info Kirkstall Community Garden. 2015. Kirkstall Community Garden. [Facebook]. [Accessed 25 May 2015]. Available at: https://www.facebook.com/kirkstallgarden/info?tab=overview Kirkstall Community Garden. 2015. Kirkstall Community Garden. [Online]. [Accessed 25 May 2015]. Available at: Kirkstallgarden.org.uk Kirkstall Festival. 2015. Kirkstall Festival. [Online]. [Accessed 25 May 2015]. Available at: http://www.kirkstall-festival.org.uk/

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Kirkstall Festival 2015 - Saturday 11th July. 2015. Kirkstall Festival 2015 - Saturday 11th July. [Facebook]. [Accessed 25 May 2015]. Available at: https://www.facebook.com/events/869428983088978/ Kirkstall In Bloom.[2015]. Kirkstall In Bloom. [Facebook]. [Accessed 25 May 2015]. Available at: https://www.facebook.com/KirkstallInBloom/info?tab=page_info Kirkstall Online. [2015]. Kirkstall Online. [Facebook]. [Accessed 25 May 2015]. Available at: https://www.facebook.com/kirkstallonline?fref=ts Kirkstall Online. 2015. Kirkstall Online. [Online]. [Accessed 25 May 2015]. Available at: New.kirkstall.org.uk Kirkstall Online. 2015. KIRKSTALL ONLINE | The Community Website For Kirkstall, Leeds. [Online]. [Accessed 25 May 2015]. Available at: New.kirkstall.org.uk Kirkstall Vision. 2010. Kirkstall Vision. [Online]. [Accessed 20 May 2015]. Available at: http://www.kirkstall-vision.org/ Kirkstall Ward. [no date]. Local History [Online] [Accessed 19 May] Available at:

http://kirkstallward.net/history/index.htm Knott, K., 2004. The Sense and Nonsense of 'Community': A Consideration of Contemporary Debates about Community and Culture by a Scholar of Religion. In: S. J. Sutcliffe, ed. Religion: Empirical Studies. Aldershot: Ashgate Publishing Limited, pp. 67-90. Knowles, C. 2003. Race and social analysis. London: SAGE Publications Ltd. Leeds Chinese Christian Church. [2015]. Leeds Chinese Christian Church (LCCC). [Facebook]. Accessed 25 May 2015]. Available at: https://www.facebook.com/groups/2248876505/ Leeds City Council. 2015. Kirkstall Abbey. [Online]. [Accessed 25 May 2015]. Available at: http://www.leeds.gov.uk/museumsandgalleries/Pages/Kirkstall-Abbey.aspx

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Leeds City Region. [no date]. Financial and Professional Services. [Online]. [Accessed 22 May 2015]. Available at: http://investleedscityregion.com/system/files/uploaded_files/FinTech%20prospectus%20DRAFT .pdf McLoughlin, S. 2005. Migration, diaspora and transnationalism: Transformations of religion and culture in a globalising age. In: Hinnells, J.R. Ed. The Routledge companion to the study of religion. Milton Park: Routledge, p.526-549.

Minnis, J. Wrathmell, S. 2005. Leeds. [Online]. Connecticut: Yale University Press. [Accessed 20 April 2015]. Available from:https://books.google.co.uk/books?id=XHJaiPxJ_6QC... Nye, M. 1993. A place for our Gods: Traditions and change among Hindus in Edinburgh. In: Barot, R. Ed. Religion and ethnicity: Minorities and social change in the metropolis. Kampen, The Netherlands: Kok Pharos Publishing House, p. 123-137. Our Lady Of Kirkstall. 2015. Our Lady of Kirkstall. [Facebook]. [Accessed 25 May 2015]. Available at: https://www.facebook.com/OurLadyOfKirkstall/info?tab=overview Our Lady of Kirkstall, no date. Our Lady of Kirkstall. [Online] [Accessed 22 May 2015]. Available at: http://www.ourladyofkirkstall.org.uk/

Owen, D. (1955) Kirkstall Abbey. Leeds: E.J. Arnold & Son Ltd. Oxford Dictionaries Language Matters. 2015. Community Centre. [Online]. [Accessed 20 May 2015]. Available at: http://www.oxforddictionaries.com/definition/english/community-centre Park, C.C. 1994. Sacred worldsː An introduction to geography and religion. New Yorkː Routledge.

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Park, C. 2004. Religion and Geography. In: C. t. t. S. o. Religion, ed. Companion to the Study of Religion. London: Routledge, pp. 439-455. Prideaux, M. and Merrygold, J. (2014). What the Community Religions Project can tell us about the study of religious diversity in the UK. The Journal of the British Association for the Study of Religions. Diskus 16(3), p.34-46. [Accessed 25 May 2015]. Available at: http://www.religiousstudiesproject.com/DISKUS/index.php/DISKUS/article/view/53 Qpzm LocalStats UK. 2012. Kirkstall Demographics (Leeds, England). [Online]. [Accessed 5 May 2015].Available at: http://kirkstall.localstats.co.uk/census-demographics/england/yorkshireand-the-humber/leeds/kirkstall Qpzm LocalStats UK. 2012. Leeds Census Demographics United Kingdom. [Online]. [Accessed 5 May 2015]. Available at: http://localstats.co.uk/censusdemographics/england/yorkshire-and-the-humber/leeds St. Stephen's, Kirkstall. 2015. St. Stephen's, Kirkstall. [Facebook]. [Accessed 25 May 2015]. Available at: https://www.facebook.com/StStephensKirkstall/timeline The Church Of Jesus Christ Of Latter-Day Saints In The United Kingdom. 2015. The Church Of Jesus Christ Of Latter-Day Saints In The United Kingdom. [Facebook]. [Accessed 25 May 2015]. Available at: https://www.facebook.com/LDSUK/info?tab=page_info The Church Of Jesus Christ Of Latter-Day Saints. 2015.The Church Of Jesus Christ Of LatterDay Saints. [Online]. [Accessed 25 May 2015]. Available at: Lds.org The Cistercians in Yorkshire. [no date] Kirkstall Abbey: History. [Online] [Accessed 18 May] Available at: http://cistercians.shef.ac.uk/kirkstall/history/

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The Conservation Volunteers, Hollybush. 2015. The Conservation Volunteers, Hollybush. [Facebook]. [Accessed 25 May 2015]. Available at: https://www.facebook.com/TCVHollybush/timeline The Conservation Volunteers. 2015. What's New At Hollybush This Week? [Online]. [Accessed 25 May 2015]. Available at: http://www.tcv.org.uk/ The Diocese of West Yorkshire and the Dales. 2014. Huge Crowds at Kirkstall Festival. [Online]. [Accessed 20 May 2015]. Available at: http://www.westyorkshiredales.anglican.org/content/huge-crowds kirkstall-festival The Diocese Of West Yorkshire And The Dales. 2015. The Diocese Of West Yorkshire And The Dales August 2014 News. [Online]. [Accessed 25 May 2015]. Available at: westyorkshiredales.anglican.org The Wildlife Trust: Yorkshire Wildlife Trust. 2015. 'Kirkstall Valley Nature Reserve Yorkshire Wildlife Trust | Love Yorkshire, Love Wildlife. [Online]. [Accessed 25 May 2015]. Available at: Ywt.org.uk Twitter.com,. Incredible Kirkstall (@Iekirkstall) | Twitter'. N.p., 2015. Web. 25 May 2015. Twitter.com,. 'Kirkstall Art Trail (@Kirkstallart) | Twitter'. N.p., 2015. Web. 25 May 2015. Twitter.com,. Kirkstall Deli (@Kirkstalldeli) | Twitter'. N.p., 2015. Web. 25 May 2015. Twitter.com,. Kirkstall Festival (@Kirkfest) | Twitter'. N.p., 2015. Web. 25 May 2015. Twitter.com,. Kirkstall Garden (@Kirkstallgarden) | Twitter'. N.p., 2015. Web. 25 May 2015. Twitter.com,. Kirkstall In Bloom (@Kirkstallbloom) | Twitter'. N.p., 2015. Web. 25 May 2015. Twitter.com,. Kirkstall Online (@Kirkstallonline) | Twitter'. N.p., 2015. Web. 25 May 2015. Twitter.com,. Our Lady Kirkstall (@OLK_Leeds) | Twitter'. N.p., 2015. Web. 25 May 2015. 50

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Twitter.com,. St. Stephen's Church (@Kirkstallss) | Twitter'. N.p., 2015. Web. 25 May 2015. Twitter.com,. TCV Hollybush (@Tcvhollybush) | Twitter'. N.p., 2015. Web. 25 May 2015. Twitter.com,. The LDS Church In UK (@Ldschurchuk) | Twitter'. N.p., 2015. Web. 25 May 2015. Twitter.com,. West Leeds Life (@Westleedslife) | Twitter'. N.p., 2015. Web. 25 May 2015. Twitter.com,. Yorks Wildlife Trust (@Yorkswildlife) | Twitter'. N.p., 2015. Web. 25 May 2015. Unsworth, R. & Stillwell, J. 2004. Twenty First Century Leeds: Geographies of a Regional City. Leeds: University of Leeds. Warner, R.S. and Williams, R.H. 2010. The role of families and religious institutions in transmitting faith among Christians, Muslims, and Hindus in the USA. In: Collins-Mayo, S. and Dandelion, P. Ed. Religion and youth. Surrey: Ashgate Publishing Limited. P. 159-165. West Leeds Life. 2015. West Leeds Life. [Facebook]. [Accessed 25 May 2015]. Available at: https://www.facebook.com/groups/782589891796262/ West Leeds Life: Business, Education & Local Info. 2015. West Leeds Life. [Online]. [Accessed 25 May 2015]. Available at: http://www.westyorkshirelife.com/ Wong, L. 2015. LCCC Leeds Chinese Christian Church | 2015 Building On Christ's Foundation. Leedsccc.org.uk Yorkshire Wildlife Trust. 2015. Yorkshire Wildlife Trust [Facebook]. [Accessed 25 May 2015]. Available at: https://www.facebook.com/groups/782589891796262/

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Appendices

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Appendix 1: Information Letter

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Appendix 2: Consent Form

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Appendix 3: Photo release form

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Appendix 4: Bristol Online Survey – Religious Mapping of Leeds: Religious Mapping of Kirkstall 2014/2015 introductory page

UNIVERSITY OF LEEDS THEO3360: THE RELIGIOUS MAPPING OF LEEDS MAPPING OF KIRKSTALL 2014/2015 Thank you for taking time to fill in this short survey about the religious landscape of Kirkstall. We are a group of undergraduate and postgraduate (Masters) students in University of Leeds’s “THEO3360: The Religious Mapping of Leeds” module. The results will form the basis of a report on religion in Kirkstall. We would appreciate if you could fill in this short survey if you live in the Kirkstall area. The Religious Mapping of Leeds Project has been running for 20 years as part of the Community Religions Project – see website: For more information about this program, please visit http://arts.leeds.ac.uk/crp/ We are sharing our anonymous findings with community members by organizing a public presentation for the Kirkstall community. If you are interested in attending the presentation, please e-mail [email protected] If you have any questions about our research, please e-mail us at [email protected] Your responses will be anonymous and confidential when we view the results. We will not know who filled in the survey and the answers that you have chosen. Cookies, personal data stored by your web browser, are not used in this survey. By choosing to fill in the survey, you are giving permission for us to record your answers and use then within our research paper. Thank you once again, Kirkstall Religious Mapping group

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University of Leeds Module: The Religious Mapping of Leeds 2014/2015 Showing all responses

Showing all questions

What are the first three digits of your postal code? Showing 5 of 37 responses LS5

83401-83395-4999464

LS5

83401-83395-5000181

Ls4

83401-83395-5001023

LS5

83401-83395-5005826

LS5

83401-83395-5005831

Do you attend community events in Kirkstall? (E.g. Kirkstall Festival, events at Kirkstall Abbey, theatre or music performances or any other events in Kirkstall)

Which group are you affiliated with (more than one answer is allowed)?

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19 (45.2%)

No religion 16 (38.1%)

Christian Buddhist 0 4 (9.5%)

Hindu Jewish 0 Muslim 0 Sikh 0 Agnostic

1 (2.4%)

Humanist

1 (2.4%)

Other

1 (2.4%)

If you selected Other, please specify: Showing 1 response Atheist - Absolutely No religion.

83401-83395-5049715

On average, how regularly do you attend a place of worship?

13 (35.1%)

Weekly 2 (5.4%)

Monthly Quarterly

1 (2.7%)

Annually

3 (8.1%)

Not applicable Other

4.a

If you selected Other, please specify: Showing 1 response every few years

83401-83395-5059623

Do you attend a place of worship?

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Yes (please answer questions 6, 6a, and 6b)

Place of Worship’s name Showing 5 of 17 responses Various

83401-83395-5005826

For weddings/ christenings so varies

83401-83395-5049714

South Parade Baptist Church

83401-83395-5061940

St Columba's

83401-83395-5108236

St John the Baptist, Adel

83401-83395-5178582

Postal code of place of worship Showing 5 of 14 responses LS6 3LF

83401-83395-5061940

LS6

83401-83395-5108236

Ls16

83401-83395-5178582

LS4 2AU

83401-83395-5180039

LS16 5EL

83401-83395-5232500

6.b Where is it located?

Kirkstall Headingly Within Leeds (but outside of Kirkstall and Headingly) Outside of Leeds

2 (11.8%) 1 (5.9%) 1 (5.9%)

Would you consider Kirkstall to be a religiously diverse community?

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THEO3360 The Religious Mapping of Leeds

Other

7.a

May 2015

0

Please expand on your answer here Showing 5 of 11 responses there are few external signifiers of religious beliefs in the community.

83401-83395-4999464

There is a Christian place of worship but not other religions

83401-83395-5007584

I know people locally of many religions and none.

83401-83395-5048700

Compared to other communities in Leeds, Kirkstall appears not to be particularly racially or religiously diverse

83401-83395-5049714

Religious Communities are not visually obvious

83401-83395-5053245

Do you feel a part of the Kirkstall community?

8.a

Please expand on your answer here. Showing 5 of 14 responses I have lived here for 18 years and know many people to speak to in passing - even if I don't know their names. I have keys to many people's houses in the community ( left with me as a spare or for security )

83401-83395-4999464

I am chairman of the Kirkstall Valley Community Association and Kirkstall Festival!

83401-83395-5005831

I volunteer in local groups and neighbours all know each other,

83401-83395-5007584

I am very involved in several community groups and volunteer at several community projects.

83401-83395-5048700

There is no community on our street and I haven't lived here long enough to attend any community events.

83401-83395-5049714

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If there is any other information that you would like to provide us regarding the religious landscape of Kirkstall,please provide it here. Showing all 4 responses There is a church at the end of the road that seems to be visited mainly by white elderly people who drive to get there. We get visited every 2 weeks by Jehovah's Witnesses. They leave their magazine that goes straight into the recycling bin.

83401-83395-4999464

No

83401-83395-5180039

Large attendances at Kirkstall Festival Interdenominational Service

83401-83395-5468726

I think the worshipping community in the area is an ageing community though there are more younger people joining our own church.

83401-83395-5471189

What age category are you in?

4 (10.8%)

18-24 years

16 (43.2%)

25-44 years 13 (35.1%)

45-64 years 4 (10.8%)

65+

Gender (how you self-identify)

Female

Other

0

Information about your household composition (Who do you live with?). Check all that apply.

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18 (43.9%)

Husband or Wife 11 (26.8%)

Partner (non-married) 3 (7.3%)

Child Sibling

0 7 (17.1%)

Unrelated flatmate or co-tenant 2 (4.9%)

No one Other

12.a

0

If you selected Other, please specify: No responses

Who do go to your place of worship with? (Does not need to be people within the same household)

Not applicable (if you do not attend a place of worship)

Partner Your child Sibling

0

Grandchild Grandparent

0

Relation-other

13.a

Unrelated (including foster child)

0

Other

0

If you selected Other, please specify: No responses

White

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English/Welsh/Scottish/Northern Irish/British 3 (8.6%)

Irish Gypsy or Irish Traveller

0

Other

14.a

If you selected Other, please specify: Showing all 4 responses

14.b

Mixed Scandinavian / Slavic.

83401-83395-5049715

Indian

83401-83395-5521677

Asian

83401-83395-5522468

Hindu

83401-83395-5526078

Mixed/multiple ethnic groups

White and Black Caribbean

0

White and Black African

0

White and Asian

1 (50%)

Other

1 (50%)

14.b.i If you selected Other, please specify: Showing 1 response Japanese german

83401-83395-5390661

14.c Asian/Asian British

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1 (20%)

Asian/Asian British Indian Pakistani

0

Bangladeshi

0 1 (20%)

Chinese Other

0

If you selected Other, please specify: No responses

14.d

Black/African/Caribbean/Black British

Black/African/Caribbean/Black

0

British African

0

Caribbean

0

Other

0

If you selected Other, please specify: No responses

14.e

Other ethnic group

Other ethnic group

0

Arab

0

Other

0

14.e.i If you selected Other, please specify:

No responses

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68