Religious NGOs Research Articles

Does religion make a difference? Religious NGOs in international development collaboration, hg. v. Andreas Heuser / Jens Koehrsen

Does religion make a difference? Religious NGOs in international development collaboration, hg. v. Andreas Heuser / Jens Koehrsen

Government Funding for Faith‐Based International Development: Empirical Evidence from a U.S. Survey

In a move that some equate with a “turn to religion,” state, regional, and international donors now all seek to partner with religious organizations to deliver international humanitarian aid. Evidence indicates, however, that this invitation is not always accepted. The United States serves as a prominent example. Although the United States went so far as to establish an office in USAID to facilitate coordination with faith‐based organizations in 2002, the number of religious organizations receiving USAID funds remains low. My research suggests that this is also true of faith‐based aid applications. An online survey of over 400 U.S.‐based nonprofits with international operations reveals that perceptions of government bias likely deter many religious NGOs in the United States from applying for government funds. While this explanation may be unique to the United States, it may also provide a testable hypothesis to scholars studying similar dynamics in other donor countries and organizations.Related ArticlesByrne, Jennifer, and Gregory C. Dixon. 2013. “Reevaluating American Attitudes toward Immigrants in the Twenty‐First Century: The Role of a Multicreedal National Identity.” Politics & Policy 41 (1): 83‐116. https://doi.org/10.1111/polp.12002Dobransky, Steve. 2014. “Violators amongst Us: International Regimes and the Role of Compliance, a Case Study on Official Development Assistance.” Politics & Policy 42 (4): 593‐634. https://doi.org/10.1111/polp.12082Persons, Georgia A. 2011. “Administrative Policy Initiatives and the Limits of Change: Lessons from the Implementation of the Bush Faith‐Based and Community Initiative.” Politics & Policy 39 (6): 949‐978. https://doi.org/10.1111/j.1747‐1346.2011.00332.x

LEADERSHIP CHARACTERS IN MALAYSIAN RELIGIOUS-NGOs: AN INTRODUCTORY OVERVIEW

Leadership is a key function and process to unlock the effectiveness and enhancement of any organization’s development, including Religious-NGOs (RNGOs). This can be attained via three main characteristics, which are charismatic, transformational and servant leadership. Previous research has proved that these characteristics are relevant for NGOs, but little was found for RNGOs. RNGO is a form of NGO that is well-known for its active role in contributing to a harmonious and religious society. This paper focused on the concept of leadership in RNGOs and an introductory to the identity of Malaysian Islamic RNGOs that are diverse by ethnic identities. This study was qualitative in nature and depended heavily on existing literature and official reports. The study found that all three selected Islamic RNGOs that represent the Malay Muslims, Chinese Muslims and Indian Muslims adopt and practice charismatic, transformational and servant leadership in executing their organizations’ objectives, which could possibly be a yardstick to effective RNGO leadership development in the future.

Teaching Evolution in Muslim Countries: Is Constructivism a Solution or a Threat?

Since the turn of this century, constructivism has dramatically influenced science education and, particularly in Muslim countries, the teaching of evolution. This influence came about gradually. After the 1980’s, Muslim graduate students studying Education in Western universities have been taught constructivism both as a theory of learning and a philosophy, more specifically, as an epistemological theory. This has impacted these students’ views of the nature of science, scientific argumentation, multiculturalism, and the function of democratic values and practices in education. The scope of this influence raises a number of serious questions: Has constructivism introduced a mode of reasoning into science and science education that is foreign to, and even anathema to, scientific discourse? Why does almost every science education research paper suggest or imply negotiation with clergy and religious NGOs? Such questions are discussed in the present paper. To answer these questions, this paper examines in the context of Enlightenment and secularism theoretical frameworks, the methodologies, and suggestions regarding the teaching of evolution in Muslim countries.

종교NGO와 정부의 관계 －기독교환경운동연대를 중심으로－

본 연구는 종교NGO와 정부와의 관계를 기독교환경운동연대[기환연]를 중심으로 고찰한 것이다. NGO의 활동 대상은 대부분 정부와 직⋅간접적으로 긴밀한 관계를 맺고 있고, 특히 환경문제는 정부나 NGO만의 노력으로는 해결하기가 매우 광범위하고 어려운 사회문제이다. 본고는 현대사회의 주요 구성영역인 정부와 종교, 그리고 환경이라는 세 파트 간의 관계에 초점을 두고 이를 4대강과 탈핵 문제를 중심으로 고찰했다. 기환연은 하나님의 몸으로서의 자연이라는 기독교적 교리에 기반을 두고 4대강 정비사업과 원전정책을 강행한 보수 정권을 ‘악의 축’, ‘현대판 선악과’로 규정하면서 대립적 관계를, 4대강의 보 해체와 탈원전정책을 추진한 새로이 들어선 진보 정권과는 협력적⋅보충적 관계를 형성했다. 이러한 정부와 NGO 간 상이한 관계는 정책의 차이에 기인하는 것이기는 하나 여기에는 양자 간 이념적 지향의 차이도 작용하고 있음이 인정된다. 단지 일부 농민이나 시민들의 반대와 여론에 의해 환경단체가 요구하던 완전한 보 해체와 탈원전정책이 추진되지 못한 것은 NGO와 정부의 관계에서 소홀히 할 수 없는 것이 ‘국민’의 존재임을 의미한다. 이러한 점에서 기환연과 정부는 ‘보충적 또는 공조적 관계’를 형성하는 것이 가장 바람직하지만 종교NGO 역시 자연 생태에서 경제적 컨텍스트를 고려해야 한다는 주장을 받아들인다면 기환연은 좀 더 열린 시각으로 다양한 여론에 귀를 기울이는 노력이 필요해 보인다. 이 점은 종교NGO의 고유 특성이 될 수도 있거니와, 종교의 사회적 역할에서 중요한 것 중 하나가 사회통합이기 때문이다.

Religion and development ethics in global perspective: a case study of a foreign Christian NGO in China

ABSTRACTMuch academic writing on religion and development tends to focus on the values, beliefs, and modes of operation of religious organizations to examine whether religion contributes ethically to development. A problem with such an approach is its disregard of the contested and evolving nature of religious participation in development in broader national and global contexts. What constitutes ethical religious contribution to development? How can we study the question sociologically? To answer these two questions, I develop Roland Robertson’s notion of the global field to present a framework for analyzing the dynamic interaction between religion and development ethics. In terms of methodological contribution, the framework proposed here prompts us dynamically to contextualize the issue of religious development ethics with reference to four components that make up the global field: the religious agent, the national society, the global civil society, and the global discourse on wellbeing and development. This means that, from an analytical perspective, what is proper or ethical in religious development ethics should not be construed in absolute terms, but in terms of degree and variation. I demonstrate the usefulness of such a contextual approach by drawing on research on ‘GMV’ (pseudonym for an international Christian medical professional services group actively engaged in community development) in China and examining the relationship between religious NGOs, the party-state, and evolving discursive practice of development in the country.

Religious vs. secular human rights organizations: Discourse, framing, and action

The study of human rights is dominated by secular voices; however, increasingly the study of international relations recognizes the tension and interplay between the religious and the secular, and the impetus for human rights work has often come from a religious or moral foundation. Although understudied, religious NGOs and religious beliefs and universal ethics have long shaped discourses on human rights in the United Nations. This article explores the ways in which religious and secular human rights organizations frame, discuss, legitimize, and operationalize human rights issues and priorities. Through document analysis and interviews with members of international human rights organizations, the authors trace the similarities and differences between the organizations, their missions and focus, their conceptions of human rights, and their rationale for engaging in the field for the purpose of better assessing the opportunities and challenges for cooperation between these groups.

The United Nations Alliance of Civilizations and Interfaith Dialogue: What is it Good For?

The United Nations Alliance of Civilizations (UNAOC) was founded in 2005, following the devastating attacks by al Qaeda on the United States on 11 September 2001 (‘9/11’). The article examines the UNAOC’s involvement in interfaith dialogue by focusing on three faith-based entities with which the Alliance regularly cooperates in joint interfaith events: The Committee of Religious NGOs at the United Nations, Religions for Peace, and United Religions Initiative. The article concludes by suggesting that, while such cooperation is no doubt well-meaning and probably does no harm, it is unclear whether it actually advances the goals of interfaith dialogue and cooperation: reduced tensions and conflicts.

Book Review: Religious NGOs in International Relations: The Construction of “the Religious” and “the Secular”68.1516 LehmannKarsten — Religious NGOs in International Relations: The Construction of “the Religious” and “the Secular” (Routledge, 2016). Politics and Religion10(3), Sept. 2017: 744–746.

Book Review: Religious NGOs in International Relations: The Construction of “the Religious” and “the Secular”68.1516 LehmannKarsten — Religious NGOs in International Relations: The Construction of “the Religious” and “the Secular” (Routledge, 2016). <i>Politics and Religion</i>10(3), Sept. 2017: 744–746.

Religious ngos in International Relations: The Construction of ‘the Religious’ and ‘the Secular’, written by Karsten Lehmann

Religious ngos in International Relations: The Construction of ‘the Religious’ and ‘the Secular’, written by Karsten Lehmann

Navigating a world of religious NGOs: Ethnography, abstraction, and views of the horizon

AbstractSince the turn of the twenty‐first century, there has been a prodigious production of typological studies seeking to “map” religious NGOs. In this paper, our intention is not to construct yet another new map of religious NGOs, or even to map these earlier mappings. Rather we would like to open up here some new conversations about the ways in which we might better understand, appreciate, and build upon work that has been done to date on NGOs at the intersection of religion and development. In doing this, we explore some alternative technologies for the navigation of this brave new world.

Religious NGOs in International Relations: The Construction of ‘the Religious’ and ‘the Secular’. By Karsten Lehmann . New York, NY: Routledge, 2016. x + 217 pp. $116.00 Cloth

Religious NGOs in International Relations: The Construction of ‘the Religious’ and ‘the Secular’. By Karsten Lehmann . New York, NY: Routledge, 2016. x + 217 pp. $116.00 Cloth

MUHIBAH IS NOT RELIGIOUS PLURALISM: THE UNDERSTANDING OF RELIGIOUS COEXISTENCE AMONG RELIGIOUS LEADERS IN MALAYSIA

Muhibah is a social philosophy on pluralistic coexistence in Malaysia. It has a profound historical background that deserves to be learnt and appreciated by the Malaysian people and its leaders. Religious pluralism however, is a philosophy developed by John Hick as a response against the Christian exclusive interpretation of the doctrine of salvation. Ironically, of late, there has been a global call which persistently promotes religious pluralism as the philosophy of the day. In Malaysia, the awareness and support for religious pluralism emerged among the religious NGOs at the beginning of the 21st century. Since then, there has been been persistent propagation of religious pluralism in Malaysia. Muhibah on the other hand, remain as a blueprint on unity and national integration in the government policy. This article tries to provide a theoritical and historical comparison between the two terms to understand their meaning and historical significance. The article also shares some of a research findings on 14 religious leaders’ understanding of muhibah and religious pluralism. Their understanding is analysed and compared to gauge which of the two terms (according to them) better relates to religious coexistence in Malaysia. The article reports the research findings which record higher understanding of muhibah compared to religious pluralism. It is therefore suggested that muhibah is a better philosophy for understanding of religious coexistence in this country.

Congregational Aid: North American Protestant Engagement in International Relief and Development

A review of large North American Protestant congregations (n = 423) engaging in global relief and development, or ‘holistic mission’ (HM), suggests that half engage in HM activities per year, with the majority of those activities focused on human and physical sectors. Most activities are led by religious NGOs or missionaries and about half are short-term. A mix of proximity, poverty, population, and policy variables direct short- and long-term aid. Findings provide a benchmark for enhancing learning and partnerships among churches, NGOs, and development scholars, ultimately enhancing the efficacy of Protestant aid.

Congregational Aid: North American Protestant Engagement in International Relief and Development

A review of large North American Protestant congregations (n = 423) engaging in global relief and development, or ‘holistic mission’ (HM), suggests that half engage in HM activities per year, with the majority of those activities focused on human and physical sectors. Most activities are led by religious NGOs or missionaries and about half are short-term. A mix of proximity, poverty, population, and policy variables direct short- and long-term aid. Findings provide a benchmark for enhancing learning and partnerships among churches, NGOs, and development scholars, ultimately enhancing the efficacy of Protestant aid.

Navigating Uncertainty: The Survival Strategies of Religious NGOs in China

This article looks at the strategies religious non-governmental organizations (RNGOs) with strong transnational linkages use to maintain a continued presence in mainland China. It does so by utilizing neo-institutional theory as an instrument for analysis, with an emphasis on outlining the coercive, mimetic, and normative pressures RNGOs face. One of the key findings of the study is that there is creative circumvention of isomorphic pressures by working with local agents, fostering trust with the local government, and keeping a low profile. Moreover, RNGOs dealt with the uncertain institutional environment in China through staff exchanges, denominational supervision, tapping into global platforms, and undergoing a professionalization process.

Navigating Uncertainty: The Survival Strategies of Religious NGOs in China

This article looks at the strategies religious non-governmental organizations (RNGOs) with strong transnational linkages use to maintain a continued presence in mainland China. It does so by utilizing neo-institutional theory as an instrument for analysis, with an emphasis on outlining the coercive, mimetic, and normative pressures RNGOs face. One of the key findings of the study is that there is creative circumvention of isomorphic pressures by working with local agents, fostering trust with the local government, and keeping a low profile. Moreover, RNGOs dealt with the uncertain institutional environment in China through staff exchanges, denominational supervision, tapping into global platforms, and undergoing a professionalization process.

Understanding the Effects of Faith: A Comparison of Religious and Secular HIV Prevention NGOS in Kenya

AbstractReligious non‐governmental organizations (NGOs) are active in development efforts, yet the role faith plays in these organizations—and its effects on programs—remains unclear. Drawing on evidence from a study of Kenyan NGOs, I find that faith rarely emerges in the programs of Christian religious NGOs. I argue that both secular and religious NGOs are constrained by donor restrictions and a need for legitimacy that simultaneously remove religious elements from religious NGOs and promote minimal religious practices within secular organizations. The second half of the article discusses the nuanced ways in which faith does manifest within the organizational characteristics and practices of NGOs. Copyright © 2015 John Wiley &amp; Sons, Ltd.

Международное измерение демографической политики

Change in political, cultural and financial dimensions of international population agenda over the last half century is considered. Cross-country comparisons reveal path dependence phenomenon. France, where “Malthusian spirit” was long castigated, contributed a lower share of its GDP to international family planning programs than did the US and UK, where Malthusianism always found political support. The controversies over the usage of Kemp–Kasten amendment influenced the structure of the US international population assistance rather than its total volume. Religious NGOs went on international population arena in the 2000s and polarized its non-governmental segment. These NGOs defend the traditional family and declare full respect for national religious and ethical values; their position has some coincidence points with Russia’s standpoint in the UN population debates. The reasons for increasing disagreements between Russia and the West over the key items of both international and Russian domestic population agenda are reviewed. At least 80 per cent of Russians, as the surveys show, believe that the government must strive for fertility growth. Russia’s state-run demographic policy, underlain by this vox populi and aimed at fertility increase, discords with the Western international agenda, which prioritizes the global governance, sexual rights and sexual education of youth. Despite the gloomy UN projection (the 2000 Revision) which predicted shrinking of Russia’s population size to 133.0 million in 2015, it achieved 146.3 Million (including 2.3 Million in Crimea). Nevertheless, most of Western experts argue that the “wrong” Russian demographic policy cannot give positive effect. Given this values’ divide, it would be reasonable to intensify coordination between Russia and other BRICS countries in international population debates and to move cooperation with the West to the issues which are not overloaded by the conflicts of values.

Trends in CIDA funding to Canadian religious development NGOs: analysing conflicting studies

This article examines conflicting findings from two articles in a previous issue of this journal: Audet, Paquette and Bergeron (2013) reported increases in Canadian government funding to religious (and especially proselytising) NGOs after the election of the Conservative government in 2006; while Vander Zaag (2013) found no significant trend. This study reviews these two studies, and finds that the best evidence indicates there has been no significant, lasting increase in public funding to religious NGOs since 2005. This is based on analysis of the quality of the datasets used (both the organisations included and the financial data sources used), the use of a full annual time-series instead of three point-years, a statistical analysis of the differences in funding levels, assessment of the proselytising classification of some organisations and inclusion of now available data from 2011–2012.