Faith-based NGOs Research Articles

(Re) building Livelihoods of Communities Confronting HIV and AIDS in Ethiopia

People affected by HIV and AIDS face risks which secure livelihood can enable them to avoid. At-risk groups and the type of risks differ between locations and over time. Opportunities to (re)build livelihoods are also diverse and context-specific. Supportive policies and programmes must therefore be responsive to these differences and to people’s and communities’ innovative capacities. This study assesses how five Ethiopian NGOs: one AIDS service organisation, one PLHIV network, one microfinance institution (MFI), one development NGO, and one faith-based NGO engaged in strengthening livelihoods in communities confronting HIV and AIDS identified at-risk groups, priorities for livelihood support, and responded to needs. Interviews and focus group discussions were conducted with purposefully selected beneficiaries, non-beneficiaries, and key informants. Findings show that the organisations support livelihoods in very different ways and have adopted different approaches in the way they organise, provide and attempt to ensure the sustainability of the support. However, support is often based on limited experience since there are no guidelines and proper monitoring and evaluation and feedback mechanisms are absent. All of the organisations did not conduct meaningful needs assessments, leading to the proliferation of stereotyped responses targeting stereotyped populations while other groups at significant risk of HIV are ignored. The organisations have also largely failed to keep AIDS in perspective since groups facing other challenges are rarely supported. Local innovations and suggestions from beneficiaries and non-beneficiaries are given little attention. This failure to draw on local innovation means that less effective activities are supported and productive relationships between organisations and communities are undermined. Nevertheless, there is an immense opportunity for evaluation and learning from these diverse practices.

Financialization and the Push for Non-state Social Service Provision: Philanthropic Activities of Islamic and Conventional Banks in Turkey

Over the past decade, Islamic Financial Institutions substantially increased their market share in Turkey, and demonstrated an impressive growth rate. In promoting this sector, Turkish entrepreneurs also make a moral claim, suggesting that their profit motivations are justified by a religious concern because wealth generated through halal means indirectly helps out the poor and the needy. Yet, though these entrepreneurs frequently invoke religious morals to justify their strategies, Islamic banks appear only occasionally engaged in systematic acts of charitable giving. Why do conventional banks in Turkey engage more systematically with social welfare-related philanthropy projects while their Islamic counterparts seem less interested in similar activities? The article brings state back in and finds that this variation is an unintended consequence of the current government's social policy reforms. After election into office in 2002, Adalet ve Kalkinma Partisi (AKP, Justice and Development Party) promoted greater private involvement in public goods provision in return for offering economic privileges to partisan business groups – including Islamic banks. During this process, the government encouraged religious business groups to work with faith-based NGOs and local government agencies, capitalizing on existing partisan and solidarity networks to increase political returns. Consequently, while Islamic banks rely on religious associations and channel their contribution through Islamic charity NGOs that command a broader geographic outreach in collaboration with local government actors, conventional banks that are not part of similar societal networks either carry out independent corporate philanthropy schemes or collaborate with national government agencies.

Faith-Based Peacebuilding and Development: An Analysis of the Mennonite Central Committee in Uganda and Kenya

‘Faith-based NGOs are bad — they create mental slavery. If I were in charge of Kenya, the first thing I would do is kick them all out,’ remarked the Kenyan pharmacist. Another Kenyan vehemently dis...

MOBILISING FAITH-BASED ORGANISATIONS FOR SOCIAL DEVELOPMENT THROUGH A PARTICIPATORY ACTION RESEARCH (PAR) PROCESS1

Established within the Faculty of Theology at the University of Stellenbosch in 2001, the Unit for Religion and Development Research (URDR)3 has embarked on a major initiative to research the social development needs of local communities and empower the faith-based organisations (FBOs) – churches and faith-based NGOs – in those communities towards self-reliant sustainable social development activity and outcomes (URDR web page). In particular, the work of the Unit proceeds from the understanding that resolving the majority of problems related to poverty in South Africa lies in carrying out two steps. The first is that one needs to gather data on the problem, and the problem must have a human face. The second step is networking, empowering and motivating all relevant parties in a society to address the problem. This problem can be solved only with strong input from grassroots level, where local communities are part and parcel of a participatory action process (Hendriks, Erasmus & Mans, 2004:381).

Between missions and development: Christian NGOs in the Canadian development sector

This paper examines how Canadian Christian development organisations construct the boundaries between missions and development work. Because of their participation in evangelism, and their often conservative political and social stances, missionary organisations are considered marginal actors and are regarded with suspicion by donor agencies, secular NGOs and more liberal faith-based NGOs. Yet, they remain primary service providers in many development contexts. They make complex political decisions about fundraising and resource allocation, and these choices are affected by their efforts to balance between religious identity and strategic goals. These choices have become more difficult as missionary organisations have experienced increased pressure from the Canadian International Development Agency and their own donors to “NGO-ise”.

Canadian faith-based development NGOs and CIDA funding

This article analyses the faith-based NGO sector in Canada, particularly its relationship to Canada's public development agency, the Canadian International Development Agency (CIDA), using data on CIDA project expenditures over six years (2005–2010) and registered charity information filings. Faith-based NGOs constituted about one-quarter of all NGOs receiving CIDA funding, and received about one-third (about CAD100 million per year) of CIDA program and project funding to Canadian NGOs. Faith-based NGOs received a third of their CIDA support for humanitarian relief programs, compared to only a fifth for secular NGOs, and served less as channels for official bilateral programming. They were also less dependent on CIDA funding, raising a greater proportion of their revenue directly from the public. Résumé Cet article s'intéresse aux ONG confessionnelles canadiennes, plus particulièrement à leurs relations avec l'Agence canadienne de développement international (ACDI). À cette fin, la recherche a examiné les données sur les dépenses consacrées aux projets par l'ACDI de 2005–2010 ainsi que les déclarations des organismes de bienfaisance enregistrés. Les ONG confessionnelles comptent pour le quart de toutes les ONG qui reçoivent des fonds de l'ACDI; elles ont reçu le tiers des fonds de l'Agence pour les programmes et les projets versés aux ONG canadiennes, soit environ 100 millions de dollars chaque année. Le tiers des fonds ainsi reçus visait l'aide humanitaire, comparativement à un cinquième pour les ONG laïques. En revanche, les programmes d'aide bilatérale passaient moins souvent par les ONG confessionnelles. Enfin, les ONG confessionnelles recevaient une plus grande part de leurs revenus du public et étaient donc financièrement moins dépendantes de l'ACDI.

Leading while being led: developing the developer at a Catholic NGO in Cape Town

The paper uses ethnographic data about the religious ethics undergirding the discourse and practices of development agents at Catholic Welfare and Development (CWD), a faith-based NGO in Cape Town, South Africa. It explores how the dynamic interrelation between faith and ethics permeated the development encounter and produced particular modalities for the ethical/moral development of the subjectivities of CWD's developers. Informed by their own experiences of development, developers attempted to ‘develop’ those they considered to be beneficiaries. The paper argues, and provides evidence to demonstrate that, through the shared experience of development as an interpersonal and intersubjective encounter, both developers and beneficiaries were developed, while they also developed each other. It goes on to suggest that this finding challenges the binary representation of development relationships (developer/beneficiary) and that-despite the asymmetry of the reciprocities involved-it is misleading to think in such dichotomous terms, precisely because doing that misrepresents the power and agency wielded by each subject position in every development encounter.

Leading while being led: developing the developer at a Catholic NGO in Cape Town

The paper uses ethnographic data about the religious ethics undergirding the discourse and practices of development agents at Catholic Welfare and Development (CWD), a faith-based NGO in Cape Town, South Africa. It explores how the dynamic interrelation between faith and ethics permeated the development encounter and produced particular modalities for the ethical/moral development of the subjectivities of CWD's developers. Informed by their own experiences of development, developers attempted to ‘develop’ those they considered to be beneficiaries. The paper argues, and provides evidence to demonstrate that, through the shared experience of development as an interpersonal and intersubjective encounter, both developers and beneficiaries were developed, while they also developed each other. It goes on to suggest that this finding challenges the binary representation of development relationships (developer/beneficiary) and that-despite the asymmetry of the reciprocities involved-it is misleading to think in such dichotomous terms, precisely because doing that misrepresents the power and agency wielded by each subject position in every development encounter.

From lords of war to leaders in society: How former Liberian warlords have used ‘old’ and ‘new’ media to self-reframe

The process of post-conflict reconstruction in Liberia involves an array of actors vying for power. Many of the key political and civic figures involved are former warlords, whose reigns of terror affected many they now work with and serve. By reframing themselves through social media these warlords have created new centers of power, embracing their new roles as public servants and renouncing past acts of terrorism. This article focuses on two of Liberia’s most notorious former warlords, Prince Johnson and Joshua Blahyi. Johnson, now Senator Johnson, was best known for swilling beer while he conducted the video-taped torture of President Doe. Joshua Blahyi, formerly General Butt Naked, who infamously drank children’s blood before running naked into battle, is now a born-again preacher with his own faith-based NGO. We argue that their use of social media has enabled them to reconstruct and reframe their ‘past lives’, ensuring these cannot become political liabilities.

When Missions Became Development: Ironies of ‘ngoization’ in Mainstream Canadian Churches in the 1960s

Abstract: Focusing mainly on the United Church of Canada, this article highlights changes in organization, discourse, and practice that were part of a missions-to-development trajectory in the mainstream churches during the 1960s and ironies arising from that shift. The article shows that, despite these churches' increasingly non-evangelistic approach to missions in this tumultuous decade and their desire to escape the taint of colonialism, globally minded young Canadians were not won over. Instead of choosing a missionary vocation, many became volunteers with Canadian University Service Overseas (cuso), a secular development organization founded in 1961. Meanwhile, as the United Church and other mainstream churches took on development and solidarity work in the Global South as their new ‘mission,’ they lost the support of conservative Christians, who continued to hold a more traditional understanding of the missionary task. Although the overseas outreach of the mainline churches survived the challenges of the 1960s, it was in a greatly changed and attenuated form. In practice, the everyday concerns of these faith-based ngos often had little to distinguish them from the concerns of their young, secular counterparts.

For the love of God: NGOs and religious identity in a violent world

Local faith-based NGOs (FBOs) are a major force in international development. Almost all religious traditions call followers to charity and non-profits are often the perfect vehicles for such work. FBOs are seen as having long-term commitments to local communities, focus and spiritual strength in the face of difficult conditions, and compassionate staff members. Indeed, there is a growing body of research demonstrating the effectiveness of faith-based health and social services. However, history has shown that religious faith also carries the potential for violence and exclusion. Especially for FBOs working in countries plagued by religious conflict, this reality can highlight dubious and harmful undercurrents in their work. For the Love of God examines the ways history and religious identity influences FBOs in Lebanon, Sri Lanka and Bosnia Herzegovina and finds that they often reinforce rather than transcend schisms found in the larger society. Based on over 100 interviews with FBO staffers in these countries, Flannigan reveals the darker, more ambivalent side of altruism.

FAITH AND U.S. FOREIGN ASSISTANCE POLICY

The U.S. government plays a vital role, alongside private organizations, in aiding the world's poor. Faith-based organizations, especially those receiving federal funding, need to understand the climate in which they work, including competing funding motivations and clashing domestic political agendas. The recent shift toward soft power will bring new opportunities for foreign assistance, and NGOs will play a vital role in raising funds and executing programs. As faith-based NGOs and USAID continue to work together, the next president should engage religious leaders, make earmarks more transparent, and establish a new cabinet department for international aid.

Faith-based NGOs in International Aid: Humanitarian Agents or Missionaries of Faith?

What is a religious NGO? Is it a missionary of faith or an agent for non-discriminatory humanitarian development? This article argues in favour of a structural analysis where religion is used and understood as an analytical category. When discussing the role of religious NGOs in international aid, or religion in the same field or system, one must move beyond a focus on international organisations and how they define themselves and look at their partners and their cooperating structures in order to gain a more through understanding of the impact of religion.

Community Leaders\' Perception of Reproductive Health Issues and Programmes in Northeastern Nigeria

Context: A faith-based NGO wanted to expand its reproductive health programmes to Northeastern Nigeria in view of its poor reproductive health indices compared to the other parts of the country. In order to make the programme more acceptable, accessible and successful, a rapid needs assessment was conducted. Objective: To assess the perception and acceptability of the various components of reproductive health among community and religious leaders in northeast Nigeria. Study Design. Setting and Subjects: A community-based qualitative study. One community leader and one Islamic religious leader each were interviewed in Ganjuwa, Dass and Shira local government areas of Bauchi state. Similarly, a community leader and a religious leader each were interviewed in Maiduguri, Konduga and Gwoza local government areas of Borno state. In Yobe state, one religious and one community leader were interviewed. Results: The community/religious leaders perceived reproductive health problems as prevalent and contributing to maternal morbidity and mortality. They believe women should seek healthcare services for preventive and curative care preferably from female providers. They suspect reproductive health programmes as Western agenda for population control. They have very strong feelings against the provision of elective abortion services. The only acceptable indications for elective abortion include death of the fetus in utero, gross congenital anomaly incompatible with life and serious maternal health risk. A committee of trusted, and preferably Muslim, Godfearing, doctors should assess and confirm these indications. They accept that women with complications of spontaneous abortion should seek care. The provision of contraceptive services to adolescents or married couples is not acceptable. In case of married couples, the only acceptable indication is on serious maternal health grounds. Even then, only harmless methods of contraception may be used specifically coitus interruptus or calendar method with prior spousal consent. The use and promotion of condoms as a barrier method or for the prevention of STIs is not acceptable. The prevention and care of those with HIV/AIDS is acceptable with emphasis on pre-marital abstinence and faithfulness among couples. Conclusion: The varied perceptions, cultural and religious barriers to reproductive health services need to be articulated in order to structure appropriate strategies that will inform and sensitize people about reproductive health programmes and services. Advocacy, monitoring and involvement in programme planning, implementation and social mobilization are useful strategies for addressing this issue. Key Words: Community Leaders, Perception, Reproductive Health. [Trop J Obstet Gynaecol, 2004; 21:83-87] Trop J Obstet Gynaecol Vol.21(2) 2004: 83-87

Idealism and Practicality: The Role of Religion in Development

Wendy Tyndale looks at religious groups, movements or communities working at the grassroots, very often at a distance from the leaders or institutions of their traditions. She takes as examples movements which show the effectiveness of faith as an inspiration and guide for work to improve life for the poor. These are different from faith-based NGOs, which, depending as they do on sources of funding from the West, tend to be influenced to a greater degree by the views of professional western/secular development practitioners. She delves into some of the difficulties of the relationship between religion and the mainstream development thinking in order to show the commonalities of both ‘idealism’ and pragmatism on both sides of the divide.

From the ground up: Mennonite contributions to international peacebuilding

The US State Department, the US Institute of Peace, and other governmental agencies now recognize that religious leaders, transnational religious movements, and faith-based NGOs are central players in the post-Cold War era of ethnic and religious conflict. The Mennonites, through the Mennonite Central Committee and its international Conciliation Service, have been leaders in this emerging area of expertise. This collection of new essays chronicles, analyses, and evaluates the Mennonite contribution to the new cultural paradigm in conflict resolution and peacebuilding theory and practice.