Exploring the expansion of British Practical Theology: an enquiry using c/Critical i/Intersubjectivity, conversation, and autoethnography as a methodological approach

ABSTRACTCan I, as a Brown British Muslim Woman, belong in British Practical Theology? Deploying conversational and autoethnographic methods, and using Courtney Goto’s c/Critical i/Intersubjectivity approach, I reflect on an eight-year doctoral journey. Unexpected insights and deeper awareness into the challenges encountering those engaging in intercultural bridge building are generated. First, I describe the research context and include a relevant précis of my background. Second, I summarise Goto’s c/Critical i/Intersubjectivity approach and emphasise some key ethical considerations in its use. Third, I advocate for bringing dimensions of ‘power, privilege and oppression’ [Goto 2018, 98] into the reflexive work of Practical Theology. Finally, I present a case study deploying c/Critical i/Intersubjectivity by British Practical Theologians and demonstrate the mutual reflexive effect of conversation and autoethnography as methodological approaches. The paper concludes by drawing attention to the enhanced personal and relational awareness created by engaging with those who appear to be different to ourselves. I propose that c/Critical i/Intersubjectivity influences and deepens individual and collective understanding of humanity, and creates space for mutual presence and engagement despite obvious and hidden differences. A call is made for Practical Theologians to undertake intercultural and interreligious exchange with the aim of getting to know one another.KEYWORDS: Interculturalautoethnographymethodsconversationc/Critical i/Intersubjectivitybelonging AcknowledgementsMy profound thanks to Rev. Owen Griffiths, Emeritus Chair, BIAPT (2020-2023), for engaging in a c/Critical i/Intersubjective dialogue with me and agreeing for that to be shared in this article. I also offer deep appreciation to my Doctoral supervisors Professors Heather Walton and Anthony Reddie, without their encouragement I would not have felt able to write so candidly.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 https://www.ons.gov.uk/peoplepopulationandcommunity/culturalidentity/ethnicity/datasets/populationestimatesbyreligionenglandandwales (accessed 2 Feb 2023)2 Amjad Hussain (Citation2009) of Marmara University, Turkey argues that there is no need for an Islamic Practical Theology for two reasons: Islam is not appropriately represented within the Academy; and there is no separation between belief/faith and practice’ (239). Conversely, Nazila Isgandarova, an Islamic Spiritual Care researcher at Emmanuel College, Toronto argues that Practical Theology is a theology of theory and practice (231). Isgandarova coined the term ‘Islamic Practical Theology’ and advocates for its approach. I explored these two positions in an unpublished paper ‘Islam and Practical Theology’ (Citation2014) and concluded that there is no need for an ‘Islamic Practical Theology.’ However, a conversation between Islam/Muslims and Practical Theologians is timely and potentially generative for all.3 See (Zaidi Citation2023b) where I explain that I am not a Muslim Practical Theologian: ‘To describe myself as anything other than a Muslim in Practical Theology would not be congruent with the reality of my identity as a Muslim (12).4 Note, Swinton and Mowat’s original text refers to ‘the Church,’ I have adapted this to ‘theology’ in general.5 peace and blessings upon him6 The documented sayings and lived experience of how the Prophet MuhammadPBUH practiced Islam.7 ‘Race’ is an artificial, social construct ‘not a biological fact, that has real-life material consequences’ (Aziz Citation2021, location 599). See ‘The Meaning of Race in the DNA Era’ (Sundquist Citation2008) for a detailed discussion.8 Ethics Application Ethics Application 100160145 approved 18 July 2017 with an addendum addressing the ‘special category’ issues approved on 22 September 2021.9 Istikhaara is a consultation prayer, undertaken when a Muslim seeks guidance or some sign from God regarding an important decision.10 At first, I didn’t appreciate the use of the word ‘anger,’ despite its accuracy. Reddie’s (Citation1999) description of ‘righteous anger’ as ‘not ordinary anger … but an anger that is essentially moral and blameless’ (91) helped me to value my frustration in a way that I was unable to do so before.Additional informationNotes on contributorsSaiyyidah ZaidiSaiyyidah Zaidi is leadership advisor and coach with a specialism in belonging, identity, and culture. She is a European Mentoring and Coaching Council Master Coach, Fellow of the Association for Project Management, a Trustee and Committee Member with the British and Irish Association of Practical Theology, and the Founding Convenor and Conversation Architect with the Centre for Belonging and Understanding.