April 2005 Edition

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THE STORY OF A HOSPITAL PRAYER ROOM

GEORGIANA HESKINS AND IMRANA GHUMRA

Most established hospitals in the UK have a Christian chapel, but over the last decade there has been a growing demand for a wider provision in order to meet the needs of people from different religious and cultural backgrounds in a plural society. The following story is an account of how an unpromising space in a busy south London hospital was transformed into a sacred space for prayer, meditation and encounter across traditions. The hospital is the Queen Elizabeth Hospital (QEH), which is located in Woolwich, a densely populated, multifaith area of south London. It opened in February 2001 on the site of an old military hospital and replaced two acute hospitals.

This account takes the form of a conversation between two users of the Prayer Room: Imrana Ghumra, the Healthcare Library Manager, and Georgiana Heskins, the Assistant Christian Chaplain.

 

Imrana:  Can you tell us how the Prayer Room got established?

Georgie: It began with a prayer board and a spider plant. Locum chaplains from different traditions began using it for prayer – and they waited for others to join them. Gradually regular users began to emerge and to establish their own patterns. An unlikely space became, tangibly, a place of encounter both with God and with one another: frequently, regularly, gradually….  Just calling it a “Prayer Room” didn’t make it one!

Although there was never a chapel at the QEH, it has been hard to shed the concept or the name. We are a PFI (Private Finance Initiative) hospital – health service diversity requirements don’t filter easily to our partner companies. Just when we think the idea of a Prayer Room has taken hold, suddenly cleaning rotas, notice boards, works schedules reassert Chapel, reminding us how deeply the concept is embedded in complex systems. The confusion is compounded when bereaved visitors, in search of the Chapel of Rest, are shown to the Prayer Room rather than the Mortuary. Changing the culture is like turning a juggernaut.

The Prayer Room is accessibly situated on the main corridor – en route both for the wards and for the Out Patients department. This gives a passing trade from visitors, staff, and from patients in the nearby mental health unit. Our Prayer Room, by contrast with most other local places of worship, is always open….and we occasionally get visitors, otherwise unrelated to the hospital, popping in with flowers on an anniversary – or, as happened recently, a Buddhist needing somewhere to pray after the sudden death of her brother-in-law in Sri Lanka. This provoked the interesting, but not unusual, encounter between several traditions when the Buddha, donated by the local Chinese temple, came into his own as the focus for her devotions – and she used the sandy Lenten ‘desert’ of the Christians in which to plant her candle. Alerted by the chaplaincy, it was a Chinese Buddhist who took her to the Temple, initiating a pastoral collaboration which, until now, has been more familiar to us with the Mosque and the Gurdwara.

Imrana:  What are the practical arrangements in the Prayer Room?

Georgie: The pattern of corporate worship in the Prayer Room serves Christians and Muslims (other observers sometimes become participants – one day Rafiq, a Hindu doctor, chose to remain during our simple Eucharist – an attentive, gracious presence). There is a short mid-day prayer on weekdays, Roman Catholic Mass on Saturday and an Anglican Communion Service on Sunday. Jummah (Friday Prayer) provides the main focus for Muslims and a Christian prayer group meets one lunchtime. Otherwise we try to keep “gatherings” to a minimum and provide alternative quiet space in a small vestry next door when the main room is unavoidably in use by groups.

One of the joys of the Prayer Room journey, so far, has been the enriching experience of shared silence as we learn, on a daily basis, greater sensitivity to each other’s needs. On a small trellis which screens the main doorway the notices ask us to “Pause for a moment”, “Come in Quietly” and “Give others Space”. One Sunday afternoon, Christians gathering for the Eucharist were witnesses to Salah – as Muslims slipped in to pray at their appointed time – and we all, as we greeted each other, were given a new sense of the one-ness of Allah.

Some of us value symbols and artefacts to help us pray. From time to time we get requests from Christians for a more visible cross. Both qibblah and cross are discreetly there, but we have chosen to keep all other religious symbolism to a minimum. The main exception to this is a bookcase where the scriptures of many faiths are available. Other religious objects are, for their safety, kept elsewhere – Lord Buddha lives in the vestry where his calming presence graces many an encounter.

But we are learning gradually. For example, I know the ablution facility is not ideal. Can you tell me something about the requirements and how we could fulfil them adequately from your perspective?

Imrana:  The only real constraint is that the room doubles as a disabled toilet facility with access from the main hospital corridor. This sometimes means a long wait with time at a premium. At present we’ve covered the “disabled toilet” sign and this has certainly improved things, but a dedicated area for ablutions – preferably located within the prayer room – would be ideal. Performing my ablutions and keeping my feet clean whilst having to walk 10 paces into the prayer room is a challenge!

The height and position of the footwash is also not ideal although we are grateful that some facility has been provided. I think there may have been technical difficulties making it impossible to sink the drain below floor level. On Fridays, when it is especially busy, do you think that maybe a mop and towels should be provided – or would they be stolen?

Georgie:  Very possibly. The other problem, it seems to me, is that the footwash is sometimes used as a sluice or, worse, a urinal. There’s also some evidence of smoking. Notices have improved things – but chaplaincy has now submitted a business plan to incorporate the whole facility into the Prayer Room and we are hopeful that this will go through. By removing the disabled toilet altogether we should be able to install seating and make proper drying and mopping provision.

Imrana:  On another question, do you mind if I put some dates in the Prayer Room during Ramadhan?

Georgie:  Sounds good. Tell me more about the significance of dates.

Imrana:  During the holy month of Ramadhan, Muslims fast from the beginning of dawn to sunset each day. No food or water is allowed to pass the lips – obviously there are exceptions for those who are not well. At sunset after the call to prayer Muslims break their fast – this is called Ifthaari – with a date, which is recommended because of its nutritional value.

During Ramadhan I placed some dates in a Tupperware container on the side cabinet in the Prayer Room thinking they would last a couple of weeks. By the end of the fourth day they were gone. This was very encouraging as it highlighted the fact that the usage of the prayer room had gone up. We’d not done any advertising in the hospital, but word of mouth had made this unnecessary. At some point a colleague had brought in a bag of food to be distributed amongst those present at Ifthaari. The bag disappeared – and so, in the end, did the Tupperware container of dates – we hope it was some hungry soul who needed the sustenance. I felt it important to provide something for Ifthaari for colleagues who have very busy schedules and don’t have time to go to the canteen or hospital café or shop for something to eat. They can just come to the prayer room to break their fast and do their prayers before rushing off back to work.

Georgie:  What’s your own daily routine, Imrana? How do you use the prayer room?

Imrana:  For a Muslim, 5 daily prayers are obligatory at dawn, noon, late afternoon, sunset and evening. Over the year visiting the Prayer Room can be variable because of the lengthening and shortening of days. During the summer months I visit the prayer room to perform my noon prayers [noon here relates to when the sun passes its meridian not 12.00 noon] usually between 1.30 and 2.00 pm. In the short winter days the noon, late afternoon and sunset prayers all fall within 12.00 and 4.00 pm. Working from 9.00 am to 5.00 pm each day means you would be constantly going to and from the Prayer Room. To avoid this I usually combine the noon prayer with lunchtime and then pray the late afternoon and sunset prayers closer together. Although these times were traditionally calculated by positioning of the sun; these days they are calculated scientifically and timetables for wherever you are in the world can be downloaded off the internet.

Using the prayer room is an educating experience. Whilst waiting for the ablution facility to become free or whilst waiting for prayer groups to finish you can see how the room is used so diversely by all faiths. At various times I have been approached by people who have observed my prayers and commented on a similar concept within their faith or how their faith recognises the teachings of our Prophet Mohammed (peace be upon him). One of our Prophet’s sayings is “None of you shall truly believe until he loves for his brother (fellow human) what he loves for himself.” A saying not dissimilar to the Christian saying, “Do to others as you would have them do to you.”

Now you tell me how you make use of the Prayer Room. 

Georgie:  I slip in and out of the chaplaincy office through the Prayer Room – and at the beginning of the day usually somebody lights a candle and individuals – including me – pause there for a time of prayer and bible reading. We don’t, in the mornings, try to say any communal prayer … but usually share the space with others also pausing on the way to their place of work, conscious that ward staff on the early shift have been there before us ... and people with out-patients appointments will soon be dropping in. 

Then at mid-day we pause again. This time we say prayers together and sing a hymn – following a traditional Christian set form of prayer called an “office”. It lasts about 15 minutes and the chaplains are sometimes joined by other colleagues and visitors. It’s not a good time for patients because that’s just when lunch is being served on the wards. At the end of the day we sometimes pause again, on the way home, perhaps to write a prayer card – or read those left by others. 

As we follow the seasons of the Christian calendar in hospital I’m very aware that what we offer has to be available to individuals slipping alone into the Prayer Room at odd times before work, in tea-breaks, between shifts or at visiting time. We have found that Ash Wednesday, Palm Sunday, the season of Remembrance can all be adapted for this drop-in trade. A bowl of ashes and a paper towel is left alongside appropriately penitential prayers, palm crosses alongside Holy Week devotions, red ribbons, bowls of water, fragrant oil, cairns may all be adapted for the visitor worshipping alone. Perhaps the most powerful resource is the prayer board – which seems to be popular with people of all faith traditions ... small coloured cards, in a variety of languages, appear every day – a poignant reminder that hospital is a place where life has been inevitably interrupted by accident or illness, birth or death. The Prayer Room gives everyone a chance to reflect. I would say that, three years on, the room is growing into a holy place which commands its own silence and respect.

Imrana:  I want to ask you now about your use of the language of “journey” for our Prayer Room story. Are you able to say a bit more about where you think we’re heading? 

Georgie:  I really hope that we shall increasingly understand and respect each other’s beliefs and practices. Because many of us work together anyway we have good reason to cross paths on a daily basis. Staff members who use the Prayer Room have a shared interest in healthcare – in the fullest, spiritual, sense – and a real chance, therefore, to share insights and problems as they come up. I hope we shall do that more and more.

The development of the Prayer Room has been wonderfully supported by local faith communities. The Mosque, Gurdwara, Mandir and Temple have contributed books, prayer mats, artefacts and furnishings – including a purpose-built shoe rack …. and a wealth of useful advice. This partnership is very precious – and our chaplaincy volunteer team is beginning to reflect some of the personal links – which extend now to patients and their families. I hope that the Prayer Room will increasingly support a network of pastoral and spiritual care for all our patients. 

As a hospital Trust we are committed to diversity and religious beliefs policies and of course we serve two London boroughs (Greenwich and Bexley) which are culturally very rich. I think we have an amazing opportunity here at the QEH for the Prayer Room to play a more proactive role in mutual understanding. Enlisting the resources of our publicity department we have plans to hold occasional “events” (not more than 2 or 3 a year) to coincide with religious festivals. The Eid gathering after Jummah, which you described, attracted quite a bit of interest and was well received. We also marked the 400 years since the establishing of the Guru Granth Sahib with readings and food. Christian festivals tend to get secular exposure, but it might be good to take a fresh look at the religious meaning of some of the Easter traditions, for instance. And for future years there’s Divali, Chinese New Year … the possibilities are endless.

One of my concerns is that we might outgrow the present Prayer Room. I would be a bit sad if we had to set up formal structures to regulate its use; there is such potential in the chance encounters and happy accidents of sharing sacred space. The sense of being on a journey is strengthened as different challenges and new possibilities open up. Our most recently arrived volunteer, a Hindu priest, likes to participate in (Christian) midday prayer. A Sikh volunteer is also planning a regular prayer meeting. There are bureaucratic obstacles in the way of adapting the footwash. But, eventually, we shall build a conservatory to extend our space. And one day we’ll plant a “meditation garden”. These are dreams for the future – horizons yet to be crossed. The Prayer Room journey has barely begun, and we find that we travel only at the pace of learning mutual trust, respect and forbearance.