 Gwendoch talking to other two presenters this morning as well. It's really wonderful to see this research developing before our eyes. So I'm from the University of Leeds, I'm Professor for Religion and Public life, and as Linda said, we've been working with Historica England now since 2013. First of all on the scope and study on Buddhist rocks being and then we obviously did some little that so we're commissioned to do a second set of studies looking to Hindu James Rreastrian and Bahai building Fy I'm going today just to be talking about the work that we've done on Hindu building in England The report on the Buddhism work is all ready available on the minority faith section of them on one website Wrth public academic paper on that as well y Teidlaeth Cymru â darthynol a'r Modaidd Cymru Cym AA. Arddai'r ystyried yn llunau gynhyrchu a nhw'n ddod fel yng nghymru. Felly yn y ffordd o'r ddod, ac rwy'n deall eu cyrraedau i'r blaen rhai cyntaf. Felly hefyd yn y gyfryd gyda'n mynd i'r ddyliadau am ddeunydd a ddyliadau ar gyfer bodnach y Bodys i'i archifau gallai gorau enghrefoedd o'r Yng nghymru. yr unig populatio hwn yn y bwyddoedd yn gweithio'r populatio, ac yn ystod y unrhyw o'r cyfrifodau hynny. Rydyn ni'n fwy o'r gweithio ar gyfer y cael ei gwybod i gydag y gweithio. Yn y cwmbrig Carylain, rydyn ni'n fawr o'r ddifwg sydd yn ei gweithio y cwmbrig yma yw cael ei gweithio'r populatio gan hynny. Rydych chi'n gweithio'r unig populatio hwn yn unrhyw o'r community bwyddoedd, Ac rydyn ni'n cael ei ddweud i'r tyfnwysau amddangos a'r hynny'n cael ei ddweud yw'r rhan o'r ddweud. Felly, ychydig o'r tradditiad bod y bodys yn ymgyrch yn ein bod yn cyfnodau rhan o'r ddweud yng Nghymru, o'r ddweud o'r Ddweud Ymgyrch, ac mae'r ddweud o'r ddweud o'r ddweud o'r ddweud o'r ddweud o'r ddweud o'r ddweud. Mae hyn yn ymgyrch gyda sydd y rhian viadau yn ymgyrch gydym ryngreith y เธenrydiol do Caiff technolau na barsíg, y bydd yna'r wych sydd gyda kaith y поŷ. Sut ychydig ajw yn ymctwpi ar ddweud yma yng Nghymruocaeth myf ryngwb o'i rhai cyllid, Three of them, in fact, are Swaminarayan temples. This is a tradition that's developed from Gujarat in North India. The first one there on the right is the converted Baptist chapel in Oldham. We have a very famous Nesam Swaminarayan temple in London. Another Swaminarayan temple here in Kentham. And at the top here, a Tamil temple, the Shrevalaji temple in Dudley in the West Midlands. Now for Hindus in Britain, temples are much more than places where deities are worshipped. I mean, that's crucial, that's important. But also they provide locations where languages and cultures are kept alive and passed to younger generations. As well as places where support and advice can be given to the elderly or other vulnerable groups around things like health. Immigration and legal matters. And in fact, they play a very different function in Britain than they do in South Asia. They play a far wider role in community life and in communal worship as well than they do in a South Asian setting. So I'm going to begin this talk just by giving an overview of how Hinduism arrived in England and when the first temples were established. And then I'll look at some of the findings from our research and introduce you to some of the examples of the types of Hindu temple that we find in England today. So the immigration of Hindus is a very similar immigration story, the same immigration story if you like, for the Sikh community. Began in the 19th century as Indian work as the central corners of the empire by the British colonial regime. And a few families only began settling in Britain before about 1914. When they first came to Britain, shrines were established within people's homes. And there's no evidence that we have of a Hindu temple existing in England in the first half of the 20th century. As migration increased, and this was substantially after the Second World War, many in particular from the Indian subcontinent, many of whom were Hindu, but also Sikh as well, were encouraged to migrate in response to a labour shortage in Britain's industrial towns and cities. Most of these were Punjabis at that time, but also included people from Gujarat, Gujaratis, and some Hindus, Muslims and the Sikhs from these communities settled, particularly in British manufacturing towns and cities. And we find that processes of chain migration became established from particular localities in India to locations in Britain, gaming certain towns and areas in Britain, a reputation for being Punjabis. So for instance South Pole in West London and the Leeds Road area of Bradford, or as Gujarati areas, Harrow and Hendon for instance in North West London. Increasingly we find that the plating of worship play a role in making these locations attractive for communities to begin to settle in them as well. This becomes one of the selling points of these locations and why you get particular roots from South Asia settling in particular locations. At this time many of the immigrants intended to return to India eventually, but by the 1960s they were increasingly joined by women and children from the subcontinent. And again as Claire talked about there was a second wave of migration towards the end of the 1960s with the Africanisation policies in East Africa and Uganda, Tanzania and Kenya forcing many Indians to leave and to emigrate to Europe and other places. And we begin to find a shift then in the majority of the population along with being from Java but then increasingly being a Gujarati origin, the Gujarati Hindus having migrated from Gujarati in India to East Africa and then in the late 1960s and early 1970s coming to the United Kingdom. So today most Hindus in the UK are Gujarati origin, as I said most coming from East Africa with a rest from the Punjab and Sri Lanka but also with smaller populations from locations such as Fiji, Mauritius and Trinidad and we find that these communities also have their own distinctive styles of temples. And also the Hindu groups in the UK are further divided by castes as well and we'll see that there are some cast temples that have also emerged within the UK. So what about setting up temples and other kinds of associations for Hindus? When did that happen? So Kim Knot writing in the 1980s tells us that during the 60s small groups began to meet in people's homes and cultural societies began to be formed and it was groups like these that preceded the formation of organised temples, trusts and bodies. The first temple was opened in Leicester in 1969 and I should probably interject here and say that lots of temples claim to be the first temple. There are lots of claims laid to this particular fact but by 1979 according to Knot there were a total of these 94 temples throughout the country and this figure included only the larger places of worship and I'll talk later, I think I've found at the moment 191 so this number has increased quite significantly. So in addition to these public facing places of worship that have been formally set up there are also a number of small temples situated in private homes that were also open to the public and there were song and dance groups, discussion groups, youth organisations, cast associations and so on and a great number of Hindus also have small mondeirs this is the word for temple in their own homes at which they perform daily worship to their family deity. So it's important to note that although as I stated at the beginning of the talk that the Hindu temple plays quite a different role in many ways in the United Kingdom and in South Asia where it has much more of a focus and a role to play within the community the most fundamental purpose for a Hindu temple is that it is a place for our gods for most Hindus there's a great attraction to visit temples in order to see to have darshan of the deities so to see and to be seen by the deities and you can see some images of the Hindu deities here these deities have been ritually installed within the temple these deities have gone through a ritual process whereby they actually become the deity so these are not just representations for Hindus these are not just representations of the gods that they worship these actually are the gods that they worship and people come to the temple to see and to be seen by the deities so they have to be looked after every day and this is the primary purpose of the Hindu priest they are bathed, they are clothed, they are fed you'll notice that Hindu temples are not open all day because the deities need time to rest and to sleep so it's a very elaborate process and a big commitment actually to looking after these deities and doing the rituals in the appropriate way and mostly deities in houses won't have this same process so they won't be installed in this way which means it's much easier they don't need the same kind of looking after as the deities in the temple do so as I said before the men originally, many intended to go back but then their wives and their children began to join them and it was really with the women and the families coming that we began to find the growth of religious and cultural institutions so communities were going to settle in the United Kingdom and it was really worth putting in the time to build temples and to raise money and funds to buy properties and to convert them so let me just now talk a little bit about the research that we did I've given some background to the coming of the Hinduism and the setting up of the Hindu temples in England it was the same research process that Caroline talked about so I won't go into detail on that we visited 24 temples and carried out interviews at them and this is the table of where the different temples are located so for all of the research that we've done we've produced a database of the different buildings where they are, when they were established what kind of building they're in so all that material will be available to anyone that wants to have a look at it so there are 191 temples we've found at the moment but this changes, even between the six months that historic England were checking over this material before we were getting it ready for publication when I went back there were more temples that I missed or that had emerged in the meantime so temples closed down, temples open this is a movable affair so in terms of the kinds of buildings that Hindus have set up in England it's not just temples so what kind of thing do we count in a project like this what are we actually interested in finding out about what we decided to do is that we would only include temples where the data has been properly installed so formal places of worship but in addition to temples Hindus in Britain have set up representative bodies branches of Indian organisations like the Arya Samaj, the BHP Brahma Samaj professional organisations the Metropolitan Police for instance has an organisation to represent Hindu Hindu employees Hindu businesses, caste based organisations organisations to represent the interests of different caste groups in the United Kingdom, Hindu schools social welfare organisations regional based organisations and women and youth organisations so there are many different types of organisations that Hindus have established but a subsection of those are the places of worship the temples some of these other kinds of buildings or centres that have been set up will have religious activities carried out in them so for instance Diwali festivals and so on in some of the larger places of temple might not be big enough for that to happen but these haven't got properly installed deities within them so another kind of analysis that we've done on the material that we've collected is 191 different temples so how do we break these down into themes how do we demonstrate the different types of temple that exist and I'm going to come back to this and give some examples of these different types of Hindu temple at the end of the talk but we found six different types of temple temples that we might call sanathana sanathana means eternal or universal and these are temples where Hindus regardless of where they come from or the particular deities that they worship or the castes that they belong to can worship in these temples there are temples that represent the interests of particular regional groups there are temples that are frampradhaya means like a sect within the traditions of the Hare Krishna movement for instance there are temples that are led by particular gurus or swamis some may be very well known some might be much less well known and have just managed to gather a smallish following around them and to set up a temple we have temples that are focused around particular caste groups and also one or two in England that call themselves ashrams so there are different types of temple that we find in England in terms of the different types of building so the first typology was according to who is worshipped or what is worshipped within the temple and the groups that established those temples what about the types of buildings that Hindus have used for their temples in England so the first and perhaps the earliest type of temple or the house temple where people would have a shrine in their homes that would be primarily for the family to use but then slowly other people might start coming and using that temple and this is quite a common or start using your front room shrine quite a common pattern and it's still one of these that exists as a temple in Middleton Stony near Oxford a South Indian temple in an outbuilding that's existed for many decades but is open for the public to go and visit as well there are a lot of houses that have been converted into Hindi temples very similar patterns with the Buddhist tradition as well some semi detached houses that have been converted into temples there are other kinds of building that have been purchased and then reused so industrial buildings former places of worship Christian churches and so on there are buildings that sort of fit in between being reused and adapted and those that are purpose built and as I said at the beginning of the talk there are things within the Hindu community in England that have purpose built temples for the Buddhist community and correspondingly I think there's a link here between the fact that the Hindu community have not taken over so many listed buildings I mean I think I've found literally one or two in the database that I have whereas there are many more for the Buddhist community and I suspect that that's partly to do with the fact that the Hindu community know but at some point they're going to want to do some serious adaptations in order to make the building look more like a Hindu temple so to put a stupa or a gropora on the front a bit and that this will be more difficult to do if the building was listed okay so there are different types of Hindu building now I just want to have a quick look at the five types that I identified a couple of slides earlier this is a fanart in Hindu Mandir which is on Ealing High Street in Wembley probably been open about four years but purpose built temple built according to the traditional Sholpa Shastras Hindu texts a factory was set up in India where the individual pieces for this temple were constructed and then they were shipped over to England in containers and assembled there on the site so this is on a very busy main road there's anyone seen this temple it's utterly beautiful it's gorgeous yeah okay so you've seen it but it's right in the middle of normal life there are shops and businesses there houses right over the road it's just a beautiful place I mean it took about 16 years to build but it's one of the architecturally perfect examples of a Hindu temple that we would find in England today so I also mentioned as well that another type of temple we find representing different regional groups from South Asia so this is quite a characteristic looking South Indian, Tamil, Sri Lankan because Sri Lanka is where the Tamil form of Hinduism is practice but this was set up by Sri Lankan immigrants to the UK the London Shubham Coval which is in Lewisham I haven't got any pictures inside of time actually but anyone again can go and walk up and go into this temple, very characteristic South Indian style with a good forum built above the front entrance the main entrance so this is a temple that is representing or set up by Sri Lankan groups but South Indian Tamils could also worship there as well and the languages used are the same The third type of temple that we've identified is the Sampradaya so Sampradaya means sect or group within the faith tradition and one very famous example of this in the United Kingdom is the Hare Krishna movement or the International Society for Krishna Consciousness the first temple that they had in Bloomsbury 7 until they then were in a position to buy the Bhaktivedanta Manor near Watford which was bought by George Harrison for the Hare Krishna group in England and then they also set up a very central Hindu temple which is on the left hand side of that picture there is a restaurant Govindas It's a wonderful restaurant of traditional Hindu vegetarian food on the other side there's just this beautiful temple up on the first floor of the building and it's just off Oxford Street so it's right in the centre of London so that's an example of a Sampradaya led temple it's a Bankar space temple as well so this is a temple that is linked to a castle called the Valmiki and you might recognise from Caroline this is a bit of a parade of faith audiences there's a goodwara there but there's also the Ambedkar Buddhist group have a centre there are some of the green and red signs the Valmiki Hindu temple is just along from this and they've done massive refurbishments inside that had to make sure that they kept the front of the building exactly they weren't able to change any of the front of the building and had to keep that exactly as you see it here in order to fit in with the row of buildings in the picture and the final I know there's two more the penultimate type of temple is an ashram and this is a much more common way of talking about place of worship in India and we only found two examples of ashrams in England this one is in Harrow and it's in I think it's an old Salvation Army chapel in Harrow and it's in Glastonbury which is much more a centre that caters for the type of spirituality that you'd find in a place like Glastonbury but still has the characteristic multi-statues of of Ratha and Krishna and carried out traditional rituals there and so on so I've found two places that use the term ashram and the final example here of the different types of Hindu temples are Swami or Guru led so teachers like Jallarhan Bapa or Sai Baba and this is a temple to Sai Baba which is in an old chapel again in Wembley actually there's a real concentration of Hindu buildings, Hindu temples in this part of Wembley but not in the temple that you saw at the beginning there's this one, just over the road from this one there's a South Indian temple in a property that I think is owned by Brent Laver Club so it's upstairs in the upstairs room of there so a real concentration of different types of building so I think I might leave it leave it at that but if I said these reports which are long and detailed and it's so nice to hear Linda say the contribution that people outside of architectural history can make to this area it's been a wonderful collaboration there's lots of detail from interviews lots of photographs and so on in our reports so please come and find us later and we can direct you towards the web addresses ok thank you