Demands for a Muslim Health Service
Apparently, the NHS should provide more faith-based care for Muslims because ‘Muslims are about twice as likely to report poor health and disability than the general population’. The BBC states this, without providing the scientific explanation for the fact, doubtless because it does not wish to offend, cause riots, or have any of its staff murdered.
According to Edinburgh University's Professor Aziz Sheikh, Muslims are ‘predominantly congregated in the inner city slums, have the lowest household income, poorest educational attainment, and highest unemployment and experience more poverty than any other faith community’.
The disproportionate ‘poor health’ and ‘disability’ among Muslims is also a genetic manifestation resulting from strict adherence to Shari’a stipulations. The socio-political demand for marriages between close relations diminishes the gene pool, with all the consequent health problems that this produces. The inheritors of the Judeo-Christian ethic of who should and should not marry are now subsidising those who repudiate the ethical and biological principles of these regulations. Muslims, it seems, now want a Muslim Health Service within the NHS, with its focus on the particular sensitivities of its religio-political worldview.
The immediate demands are for male circumcision, non-alcoholic medicines and disinfectants, and the eradication of anything porcine. They also request a strict segregation of sexes, with the right to be treated by or operated upon by a clinician of the same gender. In addition, Muslims ‘should be given better access to prayer facilities and advice over how they should modify their treatment for chronic conditions during Ramadan’. Some NHS trusts already have ‘multi-faith’ prayer rooms, which are predominantly organised to accommodate Muslim sensitivities.
And the irony? While the NHS has been rigorously cleansing its temple of Christian symbols, Gideon’s Bibles, and Christian chapels, ‘for fear of offending ethnic minorities’, those same minorities are now simply moving to fill the spiritual void.
Cranmer wonders how a hospital for Jehovah’s Witnesses would be sensitive to their repudiation of blood transfusion, or a hospital for African Muslims would be sensitive to their demands for female circumcision. Since the state has not even defined ‘faith’ or ‘religion’, Cranmer foresees an NHS which has nothing to do with the provision of health care according to clinical need, and everything to do with form-filling and data-gathering to ensure adherence to the plethora of faith-healing religious observances which now permeate the land.
If any of Cranmer’s communicants are aware of the healthcare sensitivities of the Jedi Knight fraternity, he would be most appreciative of the information. At the very least, the question of receiving treatment on Yoda’s birthday is in urgent need of deliberation.