 Rhaeddi'r ysgrif hon, rydyn ni'n ddodol yn y cwmwych... ...ynghyd ddechrau i gysylltu'r perthynau hyd yn ddiweddol... ...ynd yn ddodol i'r ddiwylliant ymgyrchol. One of the most important manifestations of how different communities have shaped... ...the country over the centuries, is of course in our faith buildings. From our medieval cathedrals to Georgian synagogues, 19th century chapels... ...and 20th century mosques and temples to name a few... o'r cyffredin am y cyd-iwyr. Mae'r cyffredin ar hynny'n gweithio'r cyffredin ar hynny, sy'n gyffredin am hynny, yn ei ddweud o'r cyffredin ar gyfer bod yn ymgylchedd yma. Y cychwyn o'r cyffredin o'r cyffredin am gweithio a chyfedigau. Ond cychwyn o ffaith, mae'r cyllid yn cael ei wneud yn bryg, heddiw ac ymgylchedd yma. Felly mae'n fawr i'r ddweud bod y cyffredin am y cyffredin am gweithio yn gweithio ar y cyfyrdd yma. How could we give proper consideration to the values that minority faiths bring to buildings whose plan, fittings and architectural form were created by a different faith or perhaps in a different original purpose altogether? Historic Angblin's Conservation Principles are one framework for encouraging the understanding of aesthetic, communal, evidential and historic value. The interrogation of these values fully before considering change is what that encourages. pan gynnyddio pedestrianiaeth, a ffordd o'r ffordd iawn i weld y pob hyn sydd wedi bod yn fwrdd ar gweithio â ddod a mae'r awdurdod cymru wedi'u chais ddod, teulu wedi cymaint o gyflymiaeth ymwyafolion. Yn amgylchedd Eglwyn, mae'r izquierio cael y bydd wedi'i gwneud i ddod o rwyntio'r ffordd iawn i symud cymwyafolion o'r ffordd iawn i ddod, ac mae wedi cymwyafolion yn cyfnod wych. A mewn cyfnod y ffordd iawn i ddod, mae'n du wnaeth yr arddug yn cael eu cymwyafolion Cymru o'r cymweithio ymddir i'r cymddeithasol yn Lundan. Mae'r cymddeithasol yn Lathl iawn i'r cymdeithasol yma yn ymddir i ddeithasol yma, yn gyfnod i'r cyfrifiadau i'r cyfnodau a'r cwmwyntau. Mae'n argymaint o'r ddiogelio i'r gwaith o'r Lundan. Mae'r ddechrau Lundan, sy'n tym ni'n cyrchwyn i'r cyfrifynu ac i'r cyfrifynu, wedi'u cyfreunio i'r cyfrifynu, rwy'n meddwl yng Nghymru, ond yw'r ysgolwyddoedd yng ngyfnodol yma, yng ngyfnodol yma, hwn yn ymgyrch i gael y gweithfeydd ynghylch ar gyfer y cadw i'r ffwrdd London. Rhyw bwysig i gael y cwylwyr o'r 60 ymlaen o'r cyfnodol ynghylch ar gyfer y cwylwyr. Dyma'r dr Neref Amin, ymddai at Swami, Swami Mryain Mandir, ychydigion yng ngyfnodol yw'r Tymple. Y Mandir, heddiw Hindu, y dyfnodol, ychydigio yma, ychydig hindiw yn ychydig iaith ac i ddweud ymddangos, yn yr unig o eich edrych yn ffordd ar gyfwyrd mewn ymddangos ar hynny'r clywed. Mae fyddwch ni'n bryd 1992-95, a mae'r gynlluniaid gyda'r ymddangos gan y ffwrdd, ac mae'r bwysig o ddwyll yn ymddydd yma i'r lluniau Craftiad India ac mae'n bwysig i'r drws oes yn ymddangos, yn ymddangos yma yma yna, mae'n bwysig i 1992. Mae'n bwysig i bwysig iaith bliffur, ac yn tywydd yn gweld i'n cael ei gweld eich drwyddiadau. Ono'n dweud yn dŵr, ond mae'n ddweud bod yn dechrau, ac mae'n amlwg i'r llunau hynny o'r llwyddiadau o'r llwyddiadau arllun cyflawnol o'r llwyddiadau o'r llwyddiadau o'r llwyddiadau. Ond yna'r llwyddiadau o'r llwyddiadau. Mae'n ddweud â'r rhannu hynny o'r targed yng ngyfodol. Dyna yn y cam, ac mae'n ddweud â'r rhannu Gweithio yng ngyngor. Yn ymgyrch, mae'n cymhwyl â'r Hysgr yn 1743, oedd y Chygono Chapol, wrth fynd ymwyl yn ymgyrchu'r rhwyth i'r Chyffianol a'r Chyffianol, reidio'r Chyffianol a'r Chyffianol yn gynghwyl a'r Chyffianol a'r Chyffianol yn ymgyrchu'r Rhysgol a'r Cyffianolig, i'r Cyffianolig, i'r cyffianolig a'r cyffianolig. Yn ym 1970, Chyffianolig wedi hynny fydd, Lydaos i'r cymdeithasol yn yng ngyfanyddiaeth Llywodraeth a'r gael y Rheiddiad yn 76, a'r Lundau i'r Jamimagid. Mae'r gwirionedd wedi'i gael gael'r gael i'r gael gael ar y gallu cymdeithasol yn gweithio'r gael ar gyfer ymddiannod i'r Llywodraeth i'r gael ar gyfer y cyfanyddiaeth, ac mae wedi'u gael arbennid yn 1950, ac mae'r gwirionedd wedi'u gael ar y gael ar gyfer i gyffinio'r gael. A'r cwylwyd yma, ydych chi oedd yri 2000 o'r amlygaiddion amser o gyfwyrdd yn ddiddordeb bod yn rhan a'r hynny, a gyd-doedd hynny yn ddiddordeb yn ddiddordeb ar y ffabryg o'r cyfwyllgor yma, ond hefyd ychydig yn cyfwyrdd yn ddiddordeb. Ond yn 2009, y cyfwyrdd yn ddiddordeb yn cyfwyrdd, os yn nhw'n llwythu gyda'r argynno, bydd gyd-ddoedd byddwyd yn cyfwyrdd byddwn yn cyfwyrdd yn cyfwyrdd yn cyfwyrdd. As we've heard, it was the cause of some controversy at the time, but Historically England and the London Borough of Tower Hamlets both supported it, both supported the application. Design is inspired by traditional minarets, but it's form and detailing are very different and at ground level as we can, we can't actually see, but as we heard earlier, it just turns into a new entrance portal in the mosque. And I think it's a really elegant addition and it's freestanding nature is a testament to the possibility of altering historic buildings without actually affecting historic fabric. An 18th century fabric, of course, will have a higher age value than in more recent buildings. And I also think that it's tall, kind of slender versicality, forms a striking counterpoint to the mighty spire of Christchurch Fiddlefield, which holds course at the other end of 40 A Street. And it's also architecturally announcing the presence of a thriving Muslim community. Now, one of the ways that we say what matters in architectural and historical terms is through listing a practice which has just turned 70 years old. And we've been working hard as an organisation to keep National Heritage List up to date and ensure that the complex narratives and multiple histories that identify us as a nation are captured on the list as well. As I mentioned, listing colleagues, a couple in the room have been doing this work, have been looking closely at a number of faith building types, following on from research, from external experts and also from colleagues. And we'll hear the results of these listing assessments directly from the Minister of the Press call tomorrow. And this, I must show you here, is one of the most extraordinarily beautiful and already listed faith buildings. The Shah Jahan Mosque in Woking dates from 1894. And it's of high significance as one of the first purpose built mosques in northern Europe and Britain. Sorry, 1888 it was built. And it was listed, sorry, it's right. It's built in 1888 and listed in 1984. So it's quite interesting it's been listed for such a long period at a grade two star. The facilities at the mosque complex were expanded in the 1990s by converting the former post-war warehouse buildings along the site boundary to provide additional prayer and education space. And this demonstrates one of the major architectural problems for mosque builders, making the mosque large enough for large and thriving congregations. But especially in this case where the building originated from one extraordinary comfort, great piety, whose ambition was perhaps to run a madrasa, but not a large and popular mosque. And it's an interesting question about adaptation of successful historic worship buildings when they need more space. In this case, how you do that with a highly listed building. And that will of course have parallels elsewhere. Now listing is about celebrating special architectural and historic interest. Sorry, I've gone on too quick to go back. But it also leads to the obligation to seek consent for changes that might impact this special interest. Extensions or perhaps the adaptation of nearby or associated buildings will have lesser impact on the listed historic building itself. But they might have an impact on setting and would therefore need to also be discussed with local planning authorities. And any harm to significance as Narita set out earlier on will be weighed up against public benefit. And this is one of the fundamental principles of the national planning policy framework that guides all our work and that of colleagues in local authorities as well. One of the mosques that's been under assessment for listing is this one of 1925 by the architect Th Mawson and Sons for the Ahmadiyah community in Southfields, London borough of Wandsworth. This handsome building that you see here, and thanks to Luke for the photographs, it combines some decorative traditions of mosque architecture with restrained interwar British classicism. And you can see this dialogue throughout its architecture. It's the first purpose built mosque in London and the only the second one in Britain. And it's also an important manifestation of the Ahmadiyah Muslim community's missionary activities in the early 20th century. And has served as the international headquarters since 1984. And interestingly, the Ahmadiyah Muslim community has a practice. I think it's a really interesting one of making a formal request on behalf of the Calif to the relevant religious authorities. So, for example, a closed church would be to the relevant Church of England diocese for approval for change of use before purchasing the building. And they will only proceed with purchasing and then converting the building once they have written consent. And given the complexities involved, this seems to be really smart best practice and provide a degree of clarity within the planning system to allow it to work for changing needs over time. Now this extraordinary building, which you can see on the right here, is William Butterfield's parish school and church house just north of Oxford Circus. It was built in 1868 to serve the high Victorian church just across Margaret Street, which itself marks such an important architectural moment in the early Gothic revival. And both these buildings are listed at grade 2 star. It's often celebrated for its diaper work, brick and stone exterior. And the building has also been home of the Taiwanese Temple and the International Buddhist Progress Society for over 25 years. It's an active centre of British worship and teaching, and a few years ago it became the first temple to receive places of worship grant from the Heritage Lottery Fund. This substantial grant supported restoration works to the roof and high level masonry and also promoted a programme of activities and sort of open days and events and an exhibition into the archive, which many of you will know is often a requirement of, it is a requirement of HLF funding. The building has been listed since the 1960s, but the interior was always fairly plain, and it's described as such in the listing. So unlike the exuberant interior of the Butterfield Church across the road, those of you who've seen it will know that it's the most remarkable brickwork and sculpture and glass, the interior of this school was much plainer, but it's rather lovely to see the adaptations on the left there, the interior of the monastery bringing some of that exuberance to its partner building across the road. I love this example because it's so obviously still a very distinctive London fire station, and it's in the manner of Norman Shaw with its characterful roofscape and those distinctive wide appliance bays openings there on the ground floor. But the flags and the red and gold gate just to the return there announced it as something really quite different. This building was fire damaged in the 1970s and then renovated by volunteers for its current use as a Buddhist centre. And where the fire engines were once housed there is now a library, bookshop and reception room with painted murals, as well as two ornate shrine rooms with Buddha figures. In the basement are new rooms for meditation and classes and the upper floors house Buddhist residential communities. It's beautifully looked after and it really does epitomise the very best of new life for listed buildings. You can so very much read the original purpose in the building, but it's also been quite transformed for a vibrant community use. And this image on the right, you probably can't make out that nice kind of very distinctively architectly late 70s writing there, but it's identifying from the newsletters, it's identifying the changes that would take place. It's noting that the brickwork will be thoroughly restored and you can see that in its current manifestation on the left. But it also talks about how the new use will take place by opening up the ground floor completely. This early 19th century former synagogue in Bow East London was built as the Marl End and Bow District Synagogue in the early 19th century. It was listed in 1974 as a synagogue and at that point the frieze you see there under the pediment carried the name of the synagogue. But it was bought by the Sikh community in 1977 and it's intriguing that the frieze lettering now clearly announced it as the Gurdwara Sikh Sangad. And I asked do we think there is a responsibility to tell the story of the original place of worship through interpretation boards or through the survival of original lettering or architectural features. Often these will be protected as part of the significance of the building. The justification of change to these features is one of the key issues and as ever as part of the planning process will be decided on a case by case basis. That's the fundamental premise of all of this. But architectural and lettering layers can also demonstrate the vibrancy of a multicultural society. And I'd also just like to say something briefly here about our shared duty to keep the national heritage list itself up to date. That's the public, the searchable database on which everything which is nationally protected sits. And if you look up this building as I was doing last night to get some good pictures of it, you'll only read it as a synagogue. There's no reference to its current use because it's been listed from before that time and there's no obligation to update that as part of the planning process. But very easily anybody can register to update the list themselves. And I think it would be really wonderful if we could all encourage ourselves and also my narrative faith groups to register and to add their own layer of history to the national heritage list to say what this building is serving as now, add photographs, tell that story. It's something that we can't do ourselves and historically we really need people to contribute. And that would be a really great way to sort of move these narratives forward. This list of building in Nelson Lancashore was once the home of a historic textile factory. And then they turned into a pub but it was closed in the early 90s and hit by vandalism in a series of fires. It's a really prominent building on the approach to Nelson. It was granted as part of an area grant scheme run by the Council on Historic England. And then it also received some further granted in 2014 for its restoration by the UK Islamic Mission, Madina Majid Mosque from Nelson. And they acquired this derelict site to house a new mosque and community centre in this mid Victorian local textile owners house. The repair work was part of the final improvements that allowed the entire conservation area to actually come off the heritage at risk register. So not only was it dramatically improving the fortunes of this list of building but it also contributed very positively to the character of the wider approach into Nelson. And Historic England was really pleased to invest about £250,000 to save the building and to help to facilitate its community is reused as a community centre with the UK Islamic Mission. And it's very much, I understand, it's their intention to create a new mosque in the grounds and to sort of create a place where the community as a whole can come and relax. So it's a really lovely example of what we touched on earlier today about the role of new faith groups helping to sort of heroically transform derelict buildings and give them new uses that benefit the wider community. This is an unlisted heritage asset in Cornwall. It was built in 1906. It's a non-conformist quenchwell chapel. By 2008, however, it was out of use and in a very bad state of repair. It was bought by the Cornwall Islamic Trust and recently opened as the only dedicated Islamic centre in Cornwall. It's a modest example and perhaps a usefully representative one, particularly as new faith communities settle and grow in numbers in parts of the country where there may have been much fewer in number historically. The restoration and reuse of building types of the once ubiquitous, for example, non-conformist chapels in Cornwall, that now themselves have decreased in congregations, means that this type of flexibility and sort of imaginative approaches to reuse is really welcome. And the website for the Cornwall Islamic Trust emphasises that, and I quote, it's open to people of all faiths. We hope this will bring better understanding of each other's faiths and cultures and bring the local community closer together. We want our centre to be a source for social cohesion in Cornwall. And I think this manifestation of diverse and unified communities can't really be any more important these days for all of us. And keeping the architectural character of an original building like this but rescuing and bringing it up to date to new needs is a really important way of doing this. This building dates from the 1870s in a lavish French Gothic revival style. It's in Leicester. It was in a very prominent location. It's listed grade two star. But after the bank closed, it started to deteriorate and it was put on our heritage at risk register in 2011. Historic England and Leicester City Council supported proposals for conversion to a centre for the International Society for Christian Consciousness and a number of repairs took place. Now ISC, ISC CON, the International Society for Christian Consciousness, received a heritage lottery fund grant to restore the stained glass windows in the main banking hall and have addressed a number of other of the repair needs themselves. However, there is identified as being quite considerable damage at roof level. Now Historic England cannot grant aid places of worship currently and most of the places of worship on our at risk registers are historic parish churches under the Church of England Administration with which of course we have inevitably a much stronger and long standing understanding of organisational issues and structures. But we are as an organisation very keen and committed to engaging across the faith spectrum course and we would like to engage and support other faith groups as they undertake heroic rescue projects and complicated projects just like this one. And working together and developing shared understanding is really important in this process. Grants inevitably require wider public benefits and community cohesion through enhanced understanding of different faiths can be an important way of identifying public benefit. Thinking about ways that the community can be brought together is a really key way of exploring this concept of public benefit which the planning system recognises. And it's really important in an increasingly competitive grants landscape to think really closely about how we identify public benefit. This is a case in Sunderland, a really interesting case of a parish church built in the 1860s with designs of James Murray from Coventry. It was listed at grade 2 in 1950. It was closed by the Church of England and bought by the Sunderland Seek community as a place of worship. The building has suffered from condition issues and had a number of urgent repairs and this also had some funding from the HLF and from what we then had as a place of worship scheme ourselves. The spire remains an urgent need of repair and there's been ongoing discussions. I'm not fully up to date with the latest on this and I know it's just introduced as a really interesting issue to raise here about the need for works to the spire. I understand that the community using the building would rather replace it with a different architectural form with a dome instead of a spire in some way kind of reform the architecture of the building as part of that process. The local authority is advocating for the repair of the spire, of course that was part of the original architectural design of the building and something that's quite noted as having as part of the list entry. The building does replace an impressive set of Victorian stained glass windows with a clear Christian iconography and they've been retained by the Seek community who use the building in a popular way by drawing in the community to open days like you see on the right here. So it's a really interesting issue about architectural design and whether or not really quite major changes like that would ever be allowed through the planning process if indeed that was the desires of the community who would rescue the building and be using it. Nearing the end here I just wanted to say a very quick word about places of burial as there is a rich history of shared sacred space. My own parish church, Anglican Church in Pancras was notable for having a number of Muslim burials in the 18th century unusually. So we can see this in a number of different places. First to mind of course is 19th century brookwood cemetry some of you may know in Surrey where the layout of paths and avenues of that original design allowed for a different number of London parishes but also different religious denominations to be buried within brookwood. I mean it catered for all classes and for all faiths and that's not far from this site here the remarkable Muslim burial ground in Woking. During the First World War the incumbent Imam of the Woking Mosque petitioned the UK government to grant nearby land to the mosque as a place of burial ground for Indian Muslim soldiers and by 1917 this ground we see here had been constructed and received the bodies of 19 soldiers from the hospital for injured soldiers at Brighton Pavilion. It's listed and registered, the structures are listed and the site is registered as a landscape and it was restored beautifully a few years ago matching the original design the brickwork had fallen to disrepair. The bodies have been moved to brookwood and this is now a garden of peace and remembrance. This is the former ace cinema in Rainer's Lane in North Harrow. It was designed by Frank Bromage in 1936 and it's a really exuberant art deco cinema. It was listed at Grade 2 Star in 1986 but it fell out of use as a cinema around this time and became a night club and ended up sadly on our heritage at risk register. The building was purchased by the Zoroastrian Trust Funds of Europe in 2000 to serve as a place of worship and also their European headquarters. The building was converted around 2004 with large investment from the Zoroastrians themselves and the building was absolutely beautifully restored and you can see a few of those images here. It's a really straightforward case for us in Historic England. Obviously we were consulted because it's listed at a high grade 2 star but the very high level of heritage benefit that this conversion brought and the wonderful example of new use for a thriving minority faith group meant that the building came off the heritage at risk register which is an extraordinary game. I show it to you. It came up a bit earlier with John's question. I think it's a really important point. This is a beautiful exemplary conservation project. It's a really heroic recipe of a building at risk and it shows a sort of eminently suitable scale of these really large cinemas to thriving new faith groups. Just to end now, perhaps one of the most prominent faith buildings in the capital is the London Central Mosque of 1977 by Frederick Gibbard. This has great symbolic interest as a landmark of the Muslim faith in Britain and is the only mosque to be built at a diplomatic level. It's also beautifully composed and finished example that combines the architectural traditions of British modernism and historic Islamic forms in a way that really effectively illustrates the increasingly multicultural nature of British society. It's a really striking building and we'll wait to see tomorrow what the minister has to say about that one. I started by asking how the values embedded in faith buildings can be a part of the planning conversation. How we can give proper consideration to the values that minority faiths bring new and reused buildings. Part of this is through the understanding of different cultures that grows through experience in multicultural society. The examples that we've seen today form a body of experience in precedent that we can all learn from. I think it's useful to think about how we at Historic England can start to draw some of these together onto webpages for example. Listing is one way but a really important way of capturing significance and encouraging a conversation in the planning system for the good of the building. Policy allows and professional approaches also allow us to think broadly about public benefit and how to encourage reuse particularly for buildings at risk. And there are some really heroic rescues going on with new faith communities taking close buildings. So how can we in public body and as practitioners support them with guidance and advice in what is a really complicated sort of grants landscape. Another question is how can we capture and retain multiple historical narratives in a building that has had multiple uses. What do we keep from earlier layers and how can we also think about ways of effectively taking on new layers for new users. And what is the role of exceptional new design and the public benefit manifest through community cohesion that can help to mitigate this concept of harm that might be introduced by perhaps altering the fabric through changes that take place. So I hope that we can continue to draw on the examples we've discussed today and celebrate the significance of these really quite extraordinary buildings. Thank you.