 am wandon yn ymwneud i chi wedi cael, neustio brydwch gyda'r ysgolwch yn ymgyrch oedd y bwyddosnod â'r ffordd a'r bydd Cymru. Felly o bobl, 2013, 2014, 2016 wedi'i bwysig ymdilygiadau ac i ymdill Ichものd. Dyma ar gael cilyddwch mi-dweud, yma yn ei wneud o'r byddsig ac yn fwy ema i wneud, ac yn ffordd o'r Cyfwyr, Gymraeg, Hyniddu, Sus ym Ysgrifennig, Zorastrion ac Bahaibyldau. a we talked about the Hindu-building plants. So, to the overall research questions we was talking about methodology, which underpinned our approach in both of the phases are listed on the slides. And we were concerned really to map where the buildings are and what they were, their history, their current use and also their values and significance and for us in religious studies, influenced by the sociology of religion mae'r cydweithio yn cael ei cydweithio iawn i'r gweithio i'r pandegor, ac mae'r cyfweld sydd wedi'u rhaglion a'r gweithio'r cydweithio'r cyllid. I fod oes i agosu gweithio'r cyfweld, mae'n gwneud am ddod 3 methu yn ysgrifftol rhywbeth, amgylchedd cydweithiau gan gyllideb yn ysgrifftol a'r gweithwyr, oedd cymdeithasol a'r gweithio'r cyllideb ar ei gweithio'r holl yma, mae'r cyfan i Gwgol Maps yn gweithio y gwneud o'r wabysaith o'r cyfan amdanoedd. Mae'n sgolwgysgol i ddim yn meddwl o ddataeth, a ddefnyddio ei wneud o'r ddychydig o ddychydig o'r ddychydig, o'r ddysgu'n ddigon i ddweud o ddychydig, o'r ddysgu'r ddychydig, o'r ddacau, o'r ddychydig o ddysgu'r ddysgu, o'r ddysgu'r ddysgu'r ddysgu'r ddychydig, oherwydd oherwydd o gymhau os oedol. We did site visits, we did 15 interviews in terms of Buddhist buildings and online servers as well as trying to capture as much information as we can within the remits and the logistics of the project. I think what's important to note from the start and other people have alluded to this is that these communities but also Buddhism in Britain particularly is marked by diversity. So, according to the 2011 census, there are 238,626 Buddhists living in England and Wales and you can see this in comparison to the other communities of our projects that we studied. And actually what's significant about this is that compared to the 2001 census of England and Wales where there were 144,000 approximately, we see 100,000 person increase over that 10-year period. And so whilst Anglican affiliation may well be on the decline, Buddhism as a religion is on the increase. So the diversity needs to be, we need to dig more deeply into the diversity because Buddhists in Britain are both converts and those born into Buddhist families, they're drawn from different ethnic groups. About 35%, this is quite unusual about the Buddhists, about 35% of them are white British and we assume from convert families, either converted themselves or their parents. But others include Sri Lankan, Vietnamese, Burmese, Chinese, Taiwanese, Thai. So the demographic increase in the census partly relates to immigration but also towards the establishment of a type of homegrown Buddhism which has its history in colonial and imperialist connections and interests. So what this diversity means is that under the rubric of Buddhism, there's a range of teaching, teachers, styles, practices, approaches and indeed they're not just one community. Some will have very little connection with others, they'll have little knowledge of each other, in fact when we were doing this research project the community themselves were saying, gosh this is really an interesting thing, I have no idea they were down the road or I have no idea this existed. So this is not a coherent community necessarily. And so this has an effect on the type and the style of buildings that we'll see in this context that you'll see what I'm talking about. OK, so I quite like tables, so forgive me. Over the course of our research we identified 189, so Linda you're right, 189 Buddhist buildings in England and I'd say this is growing even now. So the problem with coming up with these lists is that new buildings are built all the time, in fact I'm going to see one in Leeds next week. And so this is growing even now as more temples, centres, spaces are being established. So this is a snapshot in time rather than the end point. So to the best of our knowledge this is the total, at the time, the total amount of buildings that were owned or rented long term. We've not counted all the Buddhist groups that might meet, particularly there's a particular affinity between Quakers and Buddhists in this country, the Buddhist groups that might meet within Quaker meeting houses or in people's houses or rent rooms elsewhere. We've actually talked about public facing buildings and this would be a much, much larger number. So the key points to note from these numbers is the highest number of buildings in England in the Tibetan traditions. These are increasing in popularity and particularly one Tibetan group, the new Kadampa tradition, one of the three largest Buddhist groups in England with buildings in almost every city in town. And there are more sub-urban buildings than any other style. This kind of reflects a number of things. One, the availability of space and the cost of buying urban or rural buildings and maintaining them. And a desire for some Buddhist groups to be near where particular communities are living. And this is a slightly different picture, it would be a slightly different picture for Wales or for Scotland where there'd be more rural retreat type centres. And actually a number of Buddhist communities in England have also retreat centres in more rural areas. So 23, about 12% of our total here are within listed buildings. And this is really interesting. These have particular issues to face both in purchasing and adapting the buildings but also in maintaining them. But what we have found and what I really strongly want to get across is the great benefit really to our heritage of these communities that are taking over these buildings, renovating them to both expense and effort and then opening them up to the public. Taking buildings off the at-risk register commonly and opening them out to public use. And interestingly I suppose that many of these buildings are in the south of England. And this is to do with patterns of migration and wealth but actually buildings elsewhere are now increasing. So I think it's really important to say that most Buddhists in Britain and beyond generally have space to practice at home. And some have dedicated shrine and meditation rooms that they use individually or with other people. But many go outside their homes to practice both for religious or spiritual practice and cultural activities. Really it's very difficult, almost impossible to separate those two. And indeed the buildings are an important site for community gathering, cultural transmission and spiritual learning teaching and practice. So buildings that are used by Buddhists in England have a range of functions including particular parts of practice. Which here particularly in the UK context is communal or individual meditation. Chanting or attending Dhamma talk system. The teaching of the Buddha. And the celebration particularly of Buddhist festivals. And also a location where cultural community activities for Buddhists are carried out. This is sacred space. And I think the celebration of festivals, the community activities particularly around sharing of language is particularly important for diaspora Buddhist communities from Thailand, Cambodia, Sri Lanka, Burma, Vietnam, Taiwan. And often involves activities in local languages reflecting certain particular local customs and traditions. And buildings in this context are also an important place for Buddhist monastics and other ordained persons to live. Including those from the Western Convert background as well as those from diaspora backgrounds. And as a place for lay Buddhist communities to live together in a communal setting. Which is particularly popular within the tree-ratma Buddhist movement. Another Buddhist group is one of the three largest in this context. So a number of Buddhist buildings function as spaces where retreats and courses are offered including to the wider public. And this has been increasingly the case with the rise of mindfulness across this context. I think it's very common that Buddhist organisations are working in a secular mindfulness type way. But there are also two Buddhist schools for young people in one in Derbyshire and one in Brighton. So this is another increasing pattern. And we also found places where Buddhist businesses were established. And where Buddhist ethical principles can be lived out through those businesses. Charity shops, world peace cafes, book shops. And like I said this space is where mindfulness meditation can be marketed to Buddhists and non Buddhists. Sometimes increasingly so by referral from health professionals and working in collaboration with the NHS. And so finally a number of the buildings also offer spaces that other groups Buddhists or not can hire for events and workshops. Although this was more prevalent amongst those buildings that are typically operated by Convert dominant groups. So in fact really just from, I've selected four photos just for this slide. And just from looking at that you can see a picture of diversity. And you can see throughout the slides a picture of diversity. So this is Milton Keynes Peace Pagoda, the first peace pagoda built in Milton Keynes there. It's in Taplow Court, which is here, which is the home of the May Soccer Gacai International Group. To the London Ffobon Shem Temple, which is in an Oxford movement training facility, clergy training facility. Back to the Jamian Buddhist Centre here, which is again in London, in South London. Which was a form of Victorian courthouse, which they renovated. In the latter lives of the courthouse used to house IRA prisoners awaiting trial. And a wonderful story of the renovation where that's the Gompa, the main shrine room, where the judge used to sit. They had to remove the bulletproof glass in order to replace him by a statue of the Buddha. You can go and stay in this Buddhist centre now. The former cell rooms are now hotel accommodation for people visiting. Where they removed the radiators to replace them and sympathetically replace them. They found notes from prisoners tucked behind the radiators. And these things have all been kept in archives with the Buddhist centre kind of maintaining both what is the essential fabric and the social history of the building with the new Buddhist functions and community too. So they just tell these wonderful stories of what wonderful social histories. So throughout the research we've done we discovered perhaps unsurprisingly for a diverse group, Buddhist communities choose a range of buildings to suit their budget needs and aspirations and current situations. And these range from former domestic houses or what we've called semi-detached temples through to adapted, sometimes taken from listed or at risk registers, adapted buildings through to purpose built temples. For example Wapalepa Deepa in Wimbledon. And also to converted rural buildings as retreat centres and monasteries. So a real range of types. It almost becomes so hard to keep these in one typology. So we found to a certain extent that communities progressed through different building types as they became established. You begin meeting in somebody's front room, your rented building, you move to a semi-detached temple, you might want to convert something, then perhaps when you've built up enough social capital and economic capital you can then think about purpose building something that more precisely fits your needs and aesthetic. But actually it's not necessarily a linear progression. There are some changes to building use as communities grow as they become more established. And certainly we do predict that there will be more, that purpose built temples will be more of a feature on the landscape as we progress. And indeed it they are now as communities grow and develop. And indeed in many ways as they become more confident in articulating what they want in terms of sacred spirit. So it's partly about a confidence as well, a familiarity with what they could possibly do and a confidence in their own ability to take up space. So in the interviews we investigated in more depth why particular buildings were chosen by specific communities. And a number of groups chose to purchase and adapt large public buildings. This is one of them in the Manchester Buddhist Centre. So this is in a former cotton warehouse in the Manchester's northern quarter. So actually a larger building is seen as desirable for advantageous for Buddhist practice because they often give a large form or a space for communal meditation. And indeed it's the communal meditation, the communal gathering that's prioritised. So having a large central space in a former school or a former church, these things are really significant. They translate naturally into a good use, a sensible use for Buddhist communities. So because meeting together, sharing Dharma talks, being communal is a key function of Buddhist buildings in this context. But indeed for many cost is the primary consideration on the decision to select a particular building to occupy. And indeed expertise and skills because if you have to raise funds to purchase buildings some of the buildings will have been supported transnationally in different contexts in Thailand for example but not many are, most of these are home grown, home raised money amongst the people for which the buildings will be used. But if you need to do all that stuff and the renovation, the ongoing maintenance and renovation of big buildings the attention to cost and what you might need is also a significant factor. And indeed whilst I said the renovation work is wonderful in terms of the maintaining of public spaces at risk buildings and in many ways the Buddhist communities that we went out to were very sympathetic, very very concerned. Some had worked closely with Historic England, very concerned to maintain the essential fabric of the building as well as using it. Actually the renovation work is very rarely easy. And I want to emphasise the labour of love that this takes. For many of the Buddhist communities and I can talk about Manchester Buddhist Centre is a particular example of this. It's learning what to do with the limitations of volunteer labour. It's living in bitter conditions to get these buildings finished. It's sleeping in spaces. We have no window glass in midwinter. It's living in caravans with no running water in order to be on site to facilitate these buildings. These are a labour of love and I want us to get that sense that this is somehow divorced from a very strong desire amongst many of these communities to get these buildings off the ground and the personal sacrifices to do so. And indeed there are a number of long term issues in terms of ongoing maintenance particularly for those in adapted and listed buildings but also for those in purpose built temples. Some of the difficulties for example in what Budapadipa's case of having an architecturally perfect Thai Buddhist temple built in Wimbledon. It's difficult in terms of using the roof tiles that are used in Thailand that are okay in the hot weather but not necessarily okay in the cold weather. Having the marble surrounding the shrine room becomes like an ice rink in the winter. Fine in the hot, wet, really not fine in the winter. There are a number of ongoing issues in the adaptation of the purpose building of places. And it is a live issue for Buddhist communities across the country. So with the growing number of Buddhist communities becoming established there will be an increasing number of buildings making up our religious landscape. It's exciting to talk about this to you today because this is and will continue to be a significant feature of our religious landscape and our social landscape. They're diverse in terms of use and style but having a sacred and community space remains vital for this in the UK as it does elsewhere. I think I stuck to time as well which is nothing short of a miracle for me.