Abstract
This report comes from a review of tools and guidance materials applicable to humanitarian response with regard to their inclusion or exclusion of questions on religious minorities and religious diversity. The authors find that there are a lack of questions tailored for humanitarians to use throughout the programme cycle that will help them analyse when and how to pay specific attention to religious diversity in their response. This report suggests some recommended questions emerging from the reviews of guidance documents and tools.
Highlights
This paper focuses on inclusivity of religious minorities and religious diversity in humanitarian response
● Overall, materials such as assessment, monitoring, and evaluation guides in the humanitarian and development sector do not address the situation of religious diversity nor the issue of freedom of religion or belief (FoRB), we generally find that there is an emphasis on participation, contextualised approaches, and the inclusion and safeguarding of vulnerable and marginalised groups, which, if practised comprehensively, should include attention to religious diversity
Guides on FoRB are not sufficiently targeted at humanitarian staff and their needs and faith-sensitivity guides bring the question of religious dynamics to light, but are not sufficiently precise about accounting for religious diversity
Summary
This paper focuses on inclusivity of religious minorities and religious diversity in humanitarian response. Influences individuals’ or communities’ specific risk factors, vulnerabilities, Gathering data on religious identity must be carefully thought through, but it should be collected in cases where the benefits outweigh the risks This can be verified through consideration of point 43 from the Wilton Park Report. It goes on to discuss what we know more generally about faith in monitoring and evaluations in humanitarian contexts, before analysing existing evidence on the inclusion of religious diversity in humanitarian monitoring and evaluation It concludes that whilst awareness of the importance of considering religious minority issues in the monitoring and evaluation of humanitarian work is increasing, there is still little evidence on what constitutes good practices in this area. When evaluators use these analyses as baseline data, this can skew the findings of their evaluations
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