France: the holy month in prison

A chaplain’s role is varied. In general, we provide spiritual support to prisoners. Our job is to calm them, listen to them, advise them, reason with them, and give them hope. Sometimes, we are also their spokesperson: their well-being depends on their relationship with the prison staff. We must remain neutral, dependable, and sympathetic to their suffering.

Everything we do is human-centred. People can confide in us calmly and peacefully. It’s a bit like a broken vase: you must believe that it can be repaired. Prisoners themselves are often broken. They lack self-confidence and are often very isolated. We help them to rebuild themselves and to believe in themselves again. We don’t have a magic wand but sometimes we can draw them out of their misery. However, we must be careful. Our words and actions can have a considerable impact: if we promise something to a prisoner, we must keep that promise. This is even more important when we are dealing with different types of people. So, we must adapt what we say while still being honest.
Occasionally I meet prisoners who feel hate or lost. Others are motivated by terrorism. We try to bring them to their senses and build them back up again. It’s also the chaplain’s job to remind them how important it is to practice their religion with moderation and within the confines of the law. We have a distinct way of dealing with radicalised prisoners, those who have come from the battlefield[battle^]. During our initial conversations, we focus on the human being rather than on religion. Little by little, we reopen the dialogue with small gestures, like bringing them food parcels during religious festivals.

We also deal with young men who want to return to religion with great zeal. In those circumstances, we must moderate and adjust their fervour to prevent it from becoming excessive or turning into blind faith.

  Muslim chaplains are distinct because we also work outside the prison. We are in regular contact with families and the rest of the Muslim community to relieve their suffering, reassure them, listen to them, and support them.

The prisoners can’t always see or communicate with their loved ones. So, the families come to see us, and we try to put them in touch with prison staff to deal with administrative procedures. We do more work outside the prison than inside. The community and the mosques support the Muslim chaplains. It’s also part of our mandate to keep an eye on certain people after release. This is uncommon but can be vital for some people, particularly for vulnerable prisoners. We work in conjunction with the Penitentiary Integration and Probation Department (SPIP) as well as with peer support.

Ramadan promotes a message of tolerance and togetherness. It requires a certain moral code and a particular way of life. Ramadan teaches us endurance and respect and is a further reminder to be anti-violent. It’s a month of devotion: you break free from the material and elevate yourself closer to God. It’s understandably a much busier time for chaplains. The prisoners are more demanding. Ramadan gives them a lift, and an opportunity to repent.

Every Friday we hold prayer time and spiritual and social discussions in the multi-faith room. This allows prisoners to consult us on religious and meditative practices. Unfortunately, Covid-19 is still making group meetings almost impossible this year. We have therefore had to suspend most services, and prisoners break their fast alone. When possible, the feast that marks the end of Ramadan happens collectively, but this is the only such group activity. However, most prisons still allow individual visits and packages to be delivered during Ramadan.

 Each prisoner who wants to observe Ramadan must make the prison authorities aware that they will be fasting. Certain fasters choose not to declare this for fear of being “flagged S” [^S File], as they call it. This is not true; there is no such stigma.

Having a list of people who are fasting simply allows the administration and other organisations to better organise mealtimes. The fasters’ meals are arranged according to Iftar [the meal that breaks the fast] and Sahour [the meal eaten before dawn]. However, it’s up to the prisoners to rise in the morning. The staff are not responsible for waking them to begin their fast. The prison staff must remain impartial.

Some prisoners find the food available during this holy month inadequate, especially the meat. It’s something that has room for improvement. As chaplains, it’s also our job to coordinate with the prison administration so that the meals meet the fasters’ expectations in terms of both quality and quantity.

We are told who will be fasting so that we and the associations and mosques can prepare food parcels. We bring dates, packet soup, and other pasteurised foods. All prisoners are eligible for these parcels if they wish, they’re not just for the Muslim prisoners. Families are also allowed to bring parcels to prison visits.

I don’t feel there is any particular stigma against the prisoners who fast during the month of Ramadan. However, sometimes there is misunderstanding about Islam and certain religious practices such as Ramadan, which is often simply ignorance. For example, some prisoners use Ramadan to come back to God and repent. They spend more time praying, and sometimes they will read verses aloud or grow a beard. Some prison guards see this sudden change as a type of radicalisation. We must therefore remind them that it’s just a more intense period of prayer and connection with religion. Of course, at the same time, some prisoners do like to aggravate the situation. It’s up to us to remind them that they are free to practice their religion but that they should do so in a way that is respectful of their fellow prisoners.

[^S file]: The ‘S file’. S stands for “security of the State” and identifies individuals who may pose a threat to national security. For more information see Le Monde “Terrorism: What is the S file