 Felly, dyna'r fawr, yn y brifoedd, ond yn y fwy gynllen, at yn y gallu gwahod, ond rydw i'r fawr, yn y fawr, mae'n gwybod bod hynny'n eu cael ei ddweud i'ch gawr. A phobl o'r plesie ac ni, dweud, yn y pryd yn ymdau i'r gweithio a phobl yn y bwysigol yma, ac mae'n gweithio eu bod yn fawr i'n gweithio i'r fawr o'r gweithio, mewn i'r gweithio i'r fawr, mae'n gweithio i'r fawr i'r fawr. I've got to have cold! I'll do it all, so I have water and tissues and drugs... All sorts of other things. I won't take the drugs while I'm speaking, but I apologise if I have to stopped it. Officially on the programme, I'm just introducing the speakers, but the astute amongst you would have noticed I have used the organisation's privilege of secretly sneaking in a few unidentified minutes between standing up at the end of Noah's presentation The next session is starting and this is primarily because I want to just say a few things following on really from what Duncan said about why we've done, what we've done and it'll be interesting to know with what I've written, how in a way how nowhere in others feel that that does successfully or unsuccessfully respond to the comments because there is no point in standing up for yourself and saying we've got it right, and it's done because neither of those things are likely to be true mae'r ddweud yn ymweld i'r ddweud, a mae'r ddweud yn ymweld i'r ddweud. Felly, rwy'n gweithio i'r brif, rwy'n gweithio i'r ddweud. Yn 2006, Sing and Tatler yn cymdeithasol, dwi'n gweithio'r gap yng Nghyrchu Llywodraeth Bryddiant, a'r cymdeithasol yn cymdeithasol. Felly, mae'r ddweud yn cymdeithio, ond mae'r ddweud yn cymdeithio i'r ddweud yn 2006. Mae'r ddweud yn cymdeithio i'r ddweud yn cymdeithio. Felly, mae'r ddweud yn hugely. Ydych chi'n gweithio i'r clyw яwn roedd yn eich erdwg eu cerd cantidad e'i assignment cethiliau ar yearn adolescent, a nid swindant ac neu ryddwn ni'n ei gwelwch eich heretechur i'n gweith. Fein i rhaid, rydw yok yn un ac angen am tr�io'r dddorol. gallai ei helygau eich ymweld i'n teisfu i'r lwyddaeth horizontaliennau y Llywodraeth, ied Marriage Farewyd ac beth negleis yn hyn. DJR yn yn ddiwedd i fynd tynd wireddair iًn mwyth Nastillion, gafodd dwg. Mae'r edrych yn gweld bynnwys agos o'r felion fathau i ddarganfod yma, roi'n gweld bynnwys a'r fathau beth sy'n gweld y fathau sydd ar y bydd yma'r hunain ar y cyfle. Mae'n gŵr i chi'n gŵr i'n gŵr o mynd i'r gwaith ymddangos cyfnodiadid, oherwydd o'n gweld bynnwys i'n gŵr, a rydych chi'n gallu cyfnodd rwyf yn aeth i wg, yn gŵr gan ymddangos i ymddangos i ddwyllwydd i ddweud. Felly, mae nifer hwn yn ynghylch gyda'r rhan sy'n ddweud o fod yn dwi'n dod. Mae'n ddiolch i ymwyng o'r holl dweud o holl ar ymgyrch yn unrhyw fwy ymchwilófyniadol ar y Sestio Brytafol Ier, a gan hyn ymwysgol, yn y ddweud y mewn dweud o unrhyw ymwysgol yn yma ymwyng oedd am y dda i gael eich bwynt hyn yn ysgrifydd. Felly os efallai'n ddweud i fynd i gael gwmpwyd y ddechrau i fynd ym strainig a llai chi'n tyni arentewnu'r Cadw, Cymraeg, yn 2015, i gael y bydd yma? Roedd ni'n rwy'n gweithio'r hyn oherwydd y fath, roedd o hollwyrd, mewn bwysig, o'r helynad, ochr o rwyf yn ei gwybod eu gwaith, felly ddim o'r hollwyr o ddweud pwyllgor a wedi gyrwch ei wneud o'r gwyllfa, roedd yma rwy'n gweithio'r adeiladro i gael ymydd ymgrifennu gwahanol. Ond o bobl i'r hollwyr cychwyn i'r fath, oherwydd yma'r gwahanol bydd o'r helynad y mynd i'r llwyddiadau ac yn dweud i'r llwyddiadau yn yrgymysgau erbyn. Yn cwrs arall sydd wedi'u gweld, ac mae'n gweithio gynnig o bwysig o'r ysgolio cyhoeddau o'r rhaglion neu gyda'r ffaith i'r bwysig yn y llwyddiadau ymlaen. Y rhydwm yn y Llyfrgellau Llyfrgell yn y rhaid, ym ysgrifennu Jones, add yn y Llyfrgell Llyfrgell yn 2008. Mae'n mynd i'n rhaid i'r hyn o'r llwyddiadau Llyfrgell, chwilwyr iawn. Hwnne i na gwnaeth i ni bod y bywydden nhw'n hoffa'r gwir ni'n fathio i'u gennedd yn mynd i gweithio'r bywyd y cit yn y minefynol. fod fathio'r cyfnod yn y wahanol yn fwy gyd yn lle i gyd yn ymhyfydig yna, yn mynd i gwir i'r gwir yng nghymru o'r dysgu o'r identidol sy'n credu o'r identidol o'r ddweud o'r gwir i'r gwir ond mae'n fathio i'r gwir yng nghymoedd gwir o'r identidol, a iddyn ni'n gwneud i ymddangodd o yn y lawer o ddyn nhw. In 2010, as you will guess, the unphotographed event I ran a thing we just called Islamic Scape in Centre in Arts, it was running Oxford. There were actually several people who say that it was at this and the idea was that we would look at what were the issues, what were the research gaps. It had faith leaders that had arts council, it had a kind of mix of people. The idea was that we would try and talk to people that we hadn't really talked to so much before to find out what they thought of us ac rwyf yn fwy rwyf yn cael ei fawr ac rwyf angen i'w ymddiolol i'r ymddiol. A hynny'n mynd i'ch ei wneud am y cyfwyr i'ch gael ei ddweud i ddweud o'r ddweud yma ddweud yma'r Dfodol a'r ddweud hwn yn ei ddweud. Oherwydd mae'n ddechrau'n ymddangos i'ch gael honno, mae'n meddwl i'ch gael i'ch gael i'r meddwl i'ch bod yn cyfrifio'r ddiolion dysgu ar Brytun. Mae'n ysgolwch o ddweud bod y ffordd rydyn ni w brothersbwyr yn ystafill yng nghyd whiffrwch fel rhywun bydd yr ystafill hynny'n meddwl i'r gwybod a'r hynny'n ei cyllid o'r islannu geniw gyda'r ffordd waspid a'r ffordd i gael yn ei fod y ffordd i gael ystafill hwnnw i gael y gweithio wedi'i gliw ac yn ei ffordd o'r ddifosiwn. O'r blion yw rydech chi oedd y echoesion o'r rhomboedd a'r ddechrau'r cyffredin i'r benig yma o'r cymdeithas i'r rheswg, y dyfodol i'r bryd yng ngosig ym Ymmosg. Yn 2012, y bryd ddiwylliant yma, rheswg ar gyfer ymgyrch gwybodol, felly Rhaethra Hastert yw'r hynny'n ei gilydd o gweithio'r hynny o unrhyw ar ymgyrch i'r hyn o'r hynod that used the terms in the Equalities Act to look at those underrepresented groups and talked people, and it was very much about engagement rather than about telling people things. And actually, it was through one of the two faith-based events that I was speaking at that I actually met the University of Leeds contributors here today and have since then been forming and developing a kind of stall-working relationship with them. Felly, mae hyn yn cyfnod yn uned i gafoddodwch i philwch, fydd yn bod yn cael ei meddwl. Felly, pethau'r fawr o wneud i ni'r maes yma yn ardraff. Felly, mae'r fawr oedd yn cyfodd iddyn nhw. Felly, mae'r ddatganiad i chi ddim. Mae'r ddod, wrth gwrs, wediw'i gwrdd gennymau, mae'n rhai rydyn ni oedd yn gwybod ei wahanol. Felly, ydych chi'n cymryd, rydyn ni'n sicr ychydig i ddim o'r gwybodaeth. Mae'n cael ei chael wnaeth eich bod y gallwch yn ffodol, a dwi'n credu bod'na ei ddweud bod ydych yn ei wneud. Felly'r ysgol wedi bod yn ei wneud yn cael ei bod yn cael ei ddweud, ac mae'n bodai'n mynd i'ch bod nhw'n gallu ddweud o wneud o'r cyfnodd gyffredinol ar gyfer fynd. Mae'n bodai'n mynd i ffadeigio'r llyfr, rydyn ni wedi bod ni'n gweithio'r llyfr. Mae'r hwn o'r cwrsfawr i'r cyfrion i'r wneud, ac maen nhw'n chwiliaeth o'r gwaith a gwahanol o'r llunio'r Cymru. Wrth i gefnodd effaith yn ystyried wedi'u rhyw fathach yr oedd y bod wedi'i gwoith i'r cymaen nhw'r fathach. Ond mae gennym amser oes i'r rhain oherwydd ymwnedd yr hyn o gyngor i'r trwyddiadau yn ymchwil. Yn ei wneud yma o'r sector yr yrwaf yn ysgrifennu y 19 i'r 20 yma, cyffredin nhw'n ei wneud rwy'n gweld i'w ddweud o'r holl gail o'i ddweud o'r holl gaelol. Felly ar y cyfnodau gwirionedd yma, diolch i'ch gydag eu bod ni i'n ddweud o'r holl gael o'r holl gael o'u ddweud, a'u adeiladu'n gwybod i'ch gydag o'r hyn sy'n gwrs sy'n cael ei wneud ar y gael, felly gwirionedd ychydig yn ei gwrdd, ac rwy'n rhoi'n rhoi gael ar y cyfnodau'n gweithbeth hynny a i gael unig o Which is This is that that people are trying to express their identity. And how that's we need to balance that with this idea of what we protect. And it comes back to Nera's point about who's values we're protecting. And then session 3 should really elicit some of the case studies that I hope will illustrate that fully. Interestingly, my next paragraph I'm now going to put back in and see what Nero says about elders. I said some authors have challenged the nation of official bodies such as our championing minority, which was a word rightly or only used in the title for this conference. I agonised for days about how to do this without it being a 75-word long conference title and I accept that I still didn't get it right. But there is an issue about effectively fetishising cultural difference, which I believe Nero is what you were trying to say. Likewise, Rowan Williams has stated, continuing to treat the minorities of political other in need of protection gives no path to authentic participation with the possibility of reciprocal influence, that is, of proper political agency. And I think what I'd originally put that in for, actually, I hope supports Nero's view that inside Historic England there is a deep held recognition that treating everything as other and trying to assimilate into an existing way of looking at things is not the definition of diversity and inclusion. Again, our keynote speaker from 2010 spoke about recognising the diversity that already exists in Britain as being that important first step. The programme of research, all of this is really, really interesting and I like others in this room to read and think about this all the time and my work and outside my work to my family's perpetual frustration. I always find the struggle, in a way, is knowing all of that and then applying it on a Monday morning at 10.30 in a meeting when you're trying to get something done. There's a really big difference between thinking and doing and part of the purpose of this conference for me is trying to bring together the thinking and the doing and how that participation is enacted in heritage protection policy because otherwise there's always the risk that you have these two strands of critical heritage studies or whatever and then heritage policy and I think we need to work much harder to bring those together. So what we tried to do in this programme was to identify what exists. In some senses step outside some of the debate and just go, our job is, if it already exists and it is out there in the landscape, it is already part of British cultural life and British heritage. So we will tell you what we have found as a means of stimulating a debate about what it means and the hope is that this is done non-judgmentally and we've done this with other faith groups and there are millions of ways we could have done this but we chose to look at individual faith group narratives as a starting point for that which we've done with some Roman Catholic works some Quakers and some non-conformists and I think all of this responds to this issue at number two on the screen about narrative and diversity which is, how do you create a grand narrative and acknowledge diversity at the same time and I think that is a perpetual challenge but knowing that both have relevance and working at how they work together I think is really important. The other issue here is simply the old one of tangible and intangible heritage. I think I did have a, oh yes I did in the end I put up these, this is the Christian faith, discuss, this is Islamic faith, discuss, this is the Buddhist faith. I put these up simply to make the point that whatever we do in one document that talks about Buddhist heritage or non-conformist heritage or Quake heritage or whatever happens to be this level of complexity is likely to be lost but acknowledging that it exists and knowing that there are places that we can go afterwards it's at least one step on that path I think. So just briefly a lot of the participants in our 2012 consultation highlighted the fact that is obvious in a sense now but that the interpretation of and the stories behind historic sites are as important as the tangible heritage because they provide it with meaning which is something that we know and a couple of quotes from that I think we should always bear in mind that there is the human aspect it is not just about the particular building the starting point is that we've got these buildings how do we make them relevant if there are no stories behind those buildings or heritage. What should what has been discovered I think through our faith programme by the projects that you're going to hear about plays into these aspirations and it seems to me and I think this will come across really clearly in the talks this morning that for example the way that a Buddhist community approaches the conservation work of a building is as important as what comes out and Claire's work the way that a Sikh community thinks about adaptive change is really crucial so we need to think not just about what we can see but how that process was enacted and I think I'd just like to say something about methodology so the different methodologies that have been used for this project are ones that I've been thinking a lot about and I'm an architecture historian and I know that there are some other architects in fact my PhD exam on that architecture story has just walked in the room so I know that there are people here who are going to shoot me for saying this but I think one of the things that we've proven and learned is that architecture historians are not the only people that should write about buildings you could argue that we know quite lost about buildings in historic England I mean that is our job that is the expertise that Duncan was talking about earlier none of the researchers as far as I'm aware have architectural history training although they have lots of other relevant trainings and I think you could argue that what they've done is bring something new that we don't have to the organisation so understanding about faith understanding about community building understanding about getting a building off the ground from scratch and also knowing who to talk to in faith groups and building a relationship with them to hear what they have to say so I hope that this has put us into a listening mode rather than just a telling mode secondly I think there is another methodological issue which we need to consider as an organisation that we need a broader toolkit of methods to encompass a variety of approaches including more ethnographic research and more creative practice and more oral history now these are expensive and complicated and time consuming to demonstrate the value of that approach and I just wanted to end this thesis that I mentioned that was written about the British Mosque in 2015 it listed these are the things that you needed to prove in a way I hope I'm not risk-missed at present to them but to prove that your building type had been considered to the same level as other building types so the claim was these things don't exist for mosques but they do exist for churches or schools or swimming pools so I got my little smiley face out and I decided that we can put a smiley face next to this one and this one this one now I'm not suggesting that we have done all of this that would be ridiculous I also don't believe that a definitive list of places of worship in this country would be valid for more than about five minutes and as a historian I don't believe in definitive histories but broadly taking the point that we now know that there are 1500 mosques we now know there are I'm going to be corrected in a minute so I'm going to say 200 gydwaras and about 190 Buddhist temples we know that and we didn't know that before is a really sound starting point we have had specialist interscrews but I hope that we will develop more I know that the people that are talking to you today have been developing peer review journals in places that are not necessarily heritage context which I think is really important for us as well to publishing new places self-explanatory because we're here today and I think a particularly important one proper photo archives the photographers in this are looking brilliant and they've taken a multitude of photographs for the book and this has had the advantage of producing something beautiful but also the advantage of enhancing the national archive that we hold in Swindon whereas if somebody came to look for mosques 10 years ago there would have been a handful of images of that building type and now there will be hundreds so I hope that is also something which creates a kind of long lasting contribution enables people to come back and look at the material through it being properly archived so I'm hoping that what we'll get from today is really to contextualise consolidate and develop where we've got to and see how it relates to heritage practice so without further ado it would be a good time to start the session that we're going to have next and the point of this session is simply to review that work that's been done I keep saying we is if somehow I've been doing this but actually of course we've been facilitating other people to do all the hard graft for us and it's those people that you're about to hear from