Ethical narratives, street kitchens and doing religious difference amongst post-migrant communities in contemporary Britain
Street kitchens organised by religious groups in response to food poverty and homelessness have become a ubiquitous feature of British cities. Although a good deal of literature has explored this genre of social action, relatively little has analysed it as a feature of religious practice associated...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
|
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Taylor and Francis Group
[2019]
|
| In: |
Culture and religion
Year: 2019, Volume: 20, Issue: 1, Pages: 39-64 |
| Standardized Subjects / Keyword chains: | B
Great Britain
/ South Asians
/ Religious group
/ Soup kitchen
/ Religious practice
|
| RelBib Classification: | AG Religious life; material religion BJ Islam KBF British Isles |
| Further subjects: | B
British Sikh
B religious citizenship B Faith Based Organisations B Religious Narrative B British Muslim |
| Online Access: |
Presumably Free Access Volltext (Resolving-System) |
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| 520 | |a Street kitchens organised by religious groups in response to food poverty and homelessness have become a ubiquitous feature of British cities. Although a good deal of literature has explored this genre of social action, relatively little has analysed it as a feature of religious practice associated with post-migrant communities. This paper uses data drawn from ethnographic research on Sikh and Muslim street kitchens in two British cities to consider the significance of such initiatives amongst Britain's South Asian communities. The paper focuses on the role of narrative in this context, deploying Ingold's notion of 'storied knowledge' to analyse fluid, emergent ethical practices expressed through religion-related stories. These practices, envisaged here as 'religioning', draw on South Asian religious traditions creatively reconfigured in the postcolonial city. I argue that such developments constitute a significant diasporic intervention into settled accounts of 'faith' as a vehicle for ethical citizenship in British urban environments. | ||
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