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partnership that is exploring the relationships between several major world religions, development in low-income countries and poverty reduction. The programme is comprised of a series of comparative research projects that are addressing the following questions: How do religious values and beliefs drive the actions and interactions of individuals and faith-based organisations? How do religious values and beliefs and religious organisations influence the relationships between states and societies? In what ways do faith communities interact with development actors and what are the outcomes with respect to the achievement of development goals?
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The study finds that DSSDB elevated the socioeconomic status of previously marginalized Ravidassi groups through transnational investments in education and health, notably establishing a charitable hospital funded largely by the diaspora, generating over $170,000 annually since 2004.
DSSDB effectively leveraged diaspora contributions, receiving approximately 90% of its project funding from abroad, enabling substantial community development efforts, including constructing educational institutions and health facilities.
DSSDB's healthcare and educational services, accessible to all castes, improved community cohesion and challenged existing caste hierarchies by attracting users from higher caste backgrounds, fostering a new identity and social recognition.
The paper emphasizes that overseas Ravidassi contributions have allowed for the establishment of significant infrastructure, with over 50,000 diaspora members providing essential financial support for community-wide projects.
DSSDB's identity has increasingly differentiated from mainstream Sikhism, particularly following the 2009 Vienna incident, leading to reforms that emphasize a distinct Ravidassi religious identity and practices.
![Figure 11: Guru Ravidass Bhawan, Handsworth, Birminghan In Birmingham, too, a debate took place between Buddhists who “advocated naming the new place TET DUTT TIAL, (UU, A USNMALS LUUIN VIALS VMOELWCC!! DUUUITTOLO WII GAUVUUALSU TIGIIIYy Ie TOV Iau after Ambedkar, [and Ravidassis, but] they were outnumbered and the building was duly named Gi Ravidass Bhawan.”“%A broadly similar process took place across Britain’s other SC communities. Temples in Bedford, Derby, Coventry, Leicester, and Southall have similar stories behind them. In Bedford, for instance, at first there was just one gurdwara which served all Punjabis. The arrival of Kenyan Sikhs resulted in a separate Ramgarhia Gurdwara, and in 1972, a Ravidassi Mandir was purchased, followed by a separate Balmiki Mandir. Separate Buddhist and Punjabi Christian Acanriatione were aleon ectahliched 44 Thire currantly for a nonislatingn of fawer than 10 NNN Piiniah](/image.pl?url=https%3a%2f%2ffigures.academia-assets.com%2f56032210%2ffigure_011.jpg&f=jpg&w=240)
2013
Description With eighty per cent of the world’s population professing religious faith, religious belief is a common human characteristic. The sacred texts of each of the world’s major religions exhort believers to live a righteous life, including responding to poverty and assisting those with less. This fascinating and unique Handbook highlights the value of incorporating religion into development studies literature and research. It argues that as religious identity is integral to a community’s culture, exclusion of religious consideration will limit successful development interventions and therefore it is necessary to conflate examination of religion and development to enhance efforts aimed at improving the lives of the poor. Contents: 1. Understanding the Nexus between Religion and Development Matthew Clarke PART I: RELIGIOUS FAITH AND DEVELOPMENT 2. Islam as Aid and Development Peter Riddell 3. Buddhism and Development Emma Tomalin and Caroline Starkey 4. Christianity and International Development Séverine Deneulin 5. Judaism – A Cry for Justice Matthew Clarke 6. Hinduism and Development A. Whitney Sanford 7. Sikhism and Development: A Perfect Match? Darshan S. Tatla 8. Daoism and Development James Miller 9. Confucianism Xiangshu Fang and Lijun Bi 10. Indigenous Religions and Development: African Traditional Religion Namawu Alhassan Alolo and James Astley Connell 11. Name It and Claim It: Prosperity Gospel and the Global Pentecostal Reformation Matthew Sharpe PART II: DEVELOPMENT ISSUES/THEMES AND RELIGION 13. Gender, Religion and Development Emma Tomalin 14. Moral Power at the Religion–Development–Environment Nexus Cynthia Moe-Lobeda with Frederica Helmiere 15. Corruption, Religion and Moral Development Heather Marquette 16. Islamic Education: Historical Evolution and Attempts at Reform Masooda Bano 17. Religion, Conflict and Peacebuilding in Development Shawn Teresa Flanigan 18. Religion in the Policy Domains of International Financial Institutions John Rees 19. A Sustainable Islamic Microfinance Model in Poverty Alleviation Aimatul Yumina 20. Religion and Post-Disaster Development Ismet Fanany and Rebecca Fanany 21. Religious Symbolism and the Politics of Urban Space Development Yamini Narayanan 22. Cultural Heritage and Development in South East Asia Jonathan Sweet and Jo Wills PART III: FAITH-BASED ORGANIZATIONS AND MISSION 23. ‘Do Not Turn Away a Poor Man’: Faith-based Organizations and Development Michael Jennings 24. ‘Pan-Islamism’ as a Form of ‘Alter-globalism’? Hizb Ut-Tahrir and the Islamic Khilafah State Bruno De Cordier 25. Religion and Development: Prospects and Pitfalls of Faith-based Organizations Gerhard Hoffstaedter and David Tittensor 26. Mission, Missionaries and Development Steve Bradbury 27. Why Western-based, Pentecostal Mission Organizations Undertake Community Development in South East Asia Vicki-Ann Ware, Anthony Ware, Matthew Clarke and Grant Buchanan PART IV: CASE STUDIES 28. Religion, Development and Politics in Nigeria Insa Nolte 29. Religion and Development in Brazil, 1950–2010 Rowan Ireland 30. FBOs in Tanzania Michael Jennings 31. Partnership through Translation: A Donor’s Engagement with Religion Jane Anderson 32. The (In)visible Hand of Muhajirat. A Field Observation on Labour Migration, Social Change and Religion in the Vakhsh Valley, Tajikistan Bruno De Cordier 33. Where Shadows Fall Patchwork: Religion, Violence and Human Security in Afghanistan James Astley Connell 34. Australian Development FBOs and NGOs Lindsay Rae and Matthew Clarke Index
partnership that is exploring the relationships between several major world religions, development in low-income countries and poverty reduction. The programme is comprised of a series of comparative research projects that are addressing the following questions: How do religious values and beliefs drive the actions and interactions of individuals and faith-based organisations? How do religious values and beliefs and religious organisations influence the relationships between states and societies? In what ways do faith communities interact with development actors and what are the outcomes with respect to the achievement of development goals?
The Jahangirnagar Review
Attempts to break away from the domination of economistic and modernizing perspectives have paved way for more socially and culturally meaningful development practices. Many of the academics and practitioners have started to look for the ways in which ethical frameworks, moral orders, belief systems, spiritual underpinnings, or religious practices pertinent to local peoples' lives can be taken more perceptively on board while policies, programmes and interventions are conceptualized, designed, operationalized, or evaluated. The main aim of this write-up is to explain the relationship between religion and development in its historical context, and it also attempts to show how the Western-secular bias has created ground for inadequate and misleading appreciation religion's role in the life of people of the developing countries. We first explore the ways in which mainstream development narrative has treated religion in most part of its history: as a phenomenon to be ignored or unaccounted for. Then we briefly examine the contemporary contexts which pave way to bring this understanding to the fore that religion could play a substantial role in the process of development. If development is conceptualized as responsible, ethical and shared way of living, there would be greater scope for religion to become relevant and influential.
2015
This volume, and the discussions out of which it developed, has aimed to expand upon and redirect work on the intersections of religion and development through examinations — on both conceptual and ethnographic levels — of the changing configurations of these categories within and across particular political contexts. In the late 1990s, a number of major development donors “re-discovered” religion, and against a long history of neglect and omission, began a remarkable new phase of proactive engagement (Jones and Petersen 2011; Marshall and Keough 2004; Rees 2011). Following on from this, the topic of religion and development has received increasing attention in international development circles, as scholars, practitioners, and policymakers sought to understand religious actors and the relevance of religion to their work. This has generated a significant number of reports, conferences, policy statements, and academic commentary.
Palgrave Communications, 2018
Religious traditions have always played a central role in supporting those experiencing poverty, through service delivery as well as the provision of spiritual resources that provide mechanisms for resilience at both the individual and community level. However, the fact that religions can be seen to support social structures and practices that contribute towards inequality and conflict, also underscores a role for religious traditions in creating conditions of poverty. While the Western-led modern global development institutions that have emerged since the Second World War have tended to be secular in nature, over the past decade or so there has been an apparent 'turn to religion' by these global development institutions, as well as in academic development studies. This reflects the realization that modernization and secularization do not necessarily go together, and that religious values and faith actors are important determinants in the drive to reduce poverty, as well as in structures and practices that underpin it. This paper traces three phases of engagement between religions and global development institutions. In phase one, the 'pre-secular' or the 'integrated phase' seen during the colonial era, religion and poverty reduction were intimately entwined, with the contemporary global development project being a legacy of this. The second phase is the 'secular' or the 'fragmented' phase, and relates to the era of the global development industry, which is founded on the normative secularist position that modernization will and indeed should lead to secularization. The third phase is characterized by the 'turn to religion' from the early 2000s. Drawing the three phases together and reflecting on the nature of the dynamics within the third phase, the 'turn to religion', this paper is underpinned by two main questions. First, what does this mean for the apparent processes of secularization? Is this evidence that they are being reversed and that we are witnessing the emergence of the 'desecularization of development' or of a 'post-secular development praxis'? Second, to what extent are FBOs working in development to be defined as neoliberalism's 'little platoons'-shaped by and instrumentalized to the service of secular neoliberal social, political and economic systems, or do we need to develop a more sophisticated account that can contribute towards better policy and practice around poverty reduction?
This article serves two purposes. First, it introduces the forum that follows in this issue on religion and development. Second, it serves as a review of the small but quickly growing literature on how religion interacts with efforts by (often religious) people and organizations to ameliorate poverty worldwide. We address the need to define both " religion " and " development " with clarity and precision. We also call for further research in this area by sociologists, particularly at a time when the landscape of development practice is shifting, from changes in funding sources and priorities to competition between religious and secular organizations.
Giri (eds.), The Development of Religion, the Religion of Development. Delft 2004: Eburon, pp. 121-130, for which I benefited from Anton van Harskamp's insightful suggestions. The current paper has been inspired by many discussions and joint work with Philip Quarles van Ufford in the Agora and EIDOS arenas, as well as with other members in those for a and with Ananta Kumar Giri. I would like to thank all of them for their comments. All mistakes in this paper, however, are mine only.
2011
Journal of International Development , 2010
This article uses the World Bank's engagement with religious actors to analyse their differentiated role in setting the development agenda raising three key issues. First, engagements between international financial institutions (IFIs) and religious actors are formalised thus excluding many of the actors embedded within communities in the South. Secondly, the varied politics of religious actors in development are rarely articulated and a single position is often presented. Thirdly, the potential for development alternatives from religious actors excluded from these engagements is overlooked, due in part to misrecognition of the mutually constitutive relationship between secular and sacral elements in local contexts.
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partnership that is exploring the relationships between several major world religions, development in low-income countries and poverty reduction. The programme is comprised of a series of comparative research projects that are addressing the following questions: How do religious values and beliefs drive the actions and interactions of individuals and faith-based organisations? How do religious values and beliefs and religious organisations influence the relationships between states and societies? In what ways do faith communities interact with development actors and what are the outcomes with respect to the achievement of development goals?
partnership that is exploring the relationships between several major world religions, development in low-income countries and poverty reduction. The programme is comprised of a series of comparative research projects that are addressing the following questions: How do religious values and beliefs drive the actions and interactions of individuals and faith-based organisations? How do religious values and beliefs and religious organisations influence the relationships between states and societies? In what ways do faith communities interact with development actors and what are the outcomes with respect to the achievement of development goals?
rad.bham.ac.uk
2007
The Religions and Development Research Programme Consortium is an international research partnership that is exploring the relationships between several major world religions, development in low-income countries and poverty reduction. The programme is comprised of a series of comparative research projects that are addressing the following questions: How do religious values and beliefs drive the actions and interactions of individuals and faith-based organisations? How do religious values and beliefs and religious organisations influence the relationships between states and societies? In what ways do faith communities interact with development actors and what are the outcomes with respect to the achievement of development goals? The research aims to provide knowledge and tools to enable dialogue between development partners and contribute to the achievement of development goals. We believe that our role as researchers is not to make judgements about the truth or desirability of particular values or beliefs, nor is it to urge a greater or lesser role for religion in achieving development objectives. Instead, our aim is to produce systematic and reliable knowledge and better understanding of the social world. The research focuses on four countries (India, Pakistan, Nigeria and Tanzania), enabling the research team to study most of the major world religions: Christianity, Islam, Hinduism, Sikhism, Buddhism and African traditional belief systems. The research projects will compare two or more of the focus countries, regions within the countries, different religious traditions and selected development activities and policies.
2007
The Religions and Development Research Programme Consortium is an international research partnership that is exploring the relationships between several major world religions, development in low-income countries and poverty reduction. The programme is comprised of a series of comparative research projects that are addressing the following questions: How do religious values and beliefs drive the actions and interactions of individuals and faith-based organisations? How do religious values and beliefs and religious organisations influence the relationships between states and societies? In what ways do faith communities interact with development actors and what are the outcomes with respect to the achievement of development goals? The research aims to provide knowledge and tools to enable dialogue between development partners and contribute to the achievement of development goals. We believe that our role as researchers is not to make judgements about the truth or desirability of particular values or beliefs, nor is it to urge a greater or lesser role for religion in achieving development objectives. Instead, our aim is to produce systematic and reliable knowledge and better understanding of the social world. The research focuses on four countries (India, Pakistan, Nigeria and Tanzania), enabling the research team to study most of the major world religions: Christianity, Islam, Hinduism, Sikhism, Buddhism and African traditional belief systems. The research projects will compare two or more of the focus countries, regions within the countries, different religious traditions and selected development activities and policies.
2018
Scholarly works on human development have often borrowed secular orientations thereby causing religion to be viewed with much speculations and doubts in development discourse. However, Clarke and Jennings (2008) have argued that having any reservation towards the inclusion of religion in development policies and agenda affecting nations is more like secluding a viable proportion of the world population from engaging appropriately in development issues facing the world today. The theses supporting inclusion of religion in development scholarship demonstrates the challenges of secularism and modernization, which relegated religion to the background in the historical formation of civil society engagement in socioeconomic development in world nations. The paper specifically argues against the secularization theory, which encouraged seclusion of religion from global civil society scholarship. Thus, the purpose of this paper is to project the relevance of religion in development scholarsh...
The Ecumenical Review, 2016
is a senior researcher at the Danish Institute for Human Rights in Copenhagen. She works on issues related to religion, development and human rights, with a particular focus on Islam and Muslim organizations. Jannie Le Moigne holds a BA in Religious Studies and MA in Cultural Analysis/Ethnology and Migration Studies from the University of Copenhagen. She has practical experience with the role of religion in integration processes and currently works as a consultant and freelance writer. From Taboo to Trend: Development Donors, Religion and Faith-Based Organizations In April 2015, World Bank director Jim Yong Kim gathered religious leaders and faithbased organizations (FBOs) for a common commitment to "Ending Extreme Poverty-A Moral and Spiritual Imperative." Building on this momentum, the German Federal Ministry for Economic Cooperation and Development (BMZ) launched the International Partnership on Religion and Sustainable Development (PaRD), an intergovernmental knowledge and coordination hub, with the aim to "strengthen and institutionalise cooperation between governments, multilateral organisations, non-governmental organisations (NGOs), academia, and religious actors working in the fields of development, peace, interreligious dialogue and humanitarian assistance." This is the most recent in a long series of initiatives focusing on the role and relevance of religion in development. As other articles in this issue have discussed, religion was for many years a taboo in development studies and practice, seen to be at best
Religion, 2020
Her research interests include a focus on religion and sustainable development, and religion and gender. Related to these areas her most recent publications are 'Religions and Development' (Routledge, 2013) and 'The Routledge Handbook of Religions and Global Development' (2015). She is currently the principle investigator on a project funded by the Arts and Humanities Research Council in the UK called 'Keeping faith in 2030: Religions and the Sustainable Development Goals', that involves research and events in the UK, India and Ethiopia. Her website can be accessed here: Religions and Development: A Paradigm Shift or Business as usual? There has been a 'turn to religion' by global development actors over the past couple of decades. This article examines the extent to which this is evidence of a paradigm shift or simply business as usual. The first part of the article examines the nature of this 'turn to religion', including how it has been debated and conceptualized within academic research. I examine the usefulness of the concept of 'religious engineering' (the focus of this thematic issue) as a way of helping us broaden approaches to the 'religiondevelopment nexus' beyond a focus on the relationship between formal international FBOs and secular global development institutions. The second part of the article develops the concept of 'religious engineering' with reference to the work of the Pierre Bourdieu. I argue that the concepts of habitus, field and capital help de-centre the focus of attention from global development institutions to other fields of religion-development intersection.
partnership that is exploring the relationships between several major world religions, development in low-income countries and poverty reduction. The programme is comprised of a series of comparative research projects that are addressing the following questions: How do religious values and beliefs drive the actions and interactions of individuals and faith-based organisations? How do religious values and beliefs and religious organisations influence the relationships between states and societies? In what ways do faith communities interact with development actors and what are the outcomes with respect to the achievement of development goals?
2011
In part, this failure can be blamed on the continued rapid explosion of the human population. The sheer fact that global famines and government collapse have not taken place more widely is testimony to the fact that significant gains have been made in food production and in the establishment of stable governments. But these gains have not been experienced by the poor and the oppressed. If anything, inequality between the privileged few and the marginalized many has increased. In countries and between countries the concentration of wealth and power in the hands of a few continues. What has gone wrong? And what role does religion, or the lack of it, play in this failure?
Darshan Tatla
Gurharpal Singh