International Handbook on Creation Care and Eco-Diakonia. Concepts and Theological Perspectives of Churches from the Global South Publisher: Regnum Books International, 2022
Fundamental socio-ecological transformations are needed to develop pathways into a sustainable fu... more Fundamental socio-ecological transformations are needed to develop pathways into a sustainable future. This process requires not only appropriate policies, but necessitates radical paradigm shifts and changed mindsets. Religious communities are crucial stakeholders for achieving these paradigm shifts because of their ability to act as agents of social change and to function as sources of knowledge. They bear a significant transformative potential, and strongly shape social and cultural values and worldviews. Recognizing this potential and building on the expanding research field of religion and development, the South African-German Research Hub on Religion and Sustainability (SAGRaS) investigates the transformative potential of religious communities for deep societal transformations towards achieving sustainability. It researches the impact of religious ecological tenets and teachings (eco-theologies) on collective and individual ecological actions, exploring religious communities in Germany and South Africa through a comparative, empirical approach, and aims to be an innovative research consortium bringing together diverse actors of knowledge production.
Joint Learning Initiative on Faith and local Communities (JLI) (ed.), Religion and Development: JLI State of the Evidence Report. Washington, DC: Joint Learning Initiative on Faith & Local Communities., 2022
Research Programme on Religious Communities and Sustainable Development Policy Briefs, 2020
This policy brief reports on preliminary findings of the online survey Religious Leaders’ Perspec... more This policy brief reports on preliminary findings of the online survey Religious Leaders’ Perspectives on Corona. It is the first survey comprehensively exploring the development and relief efforts of religious leaders worldwide as well as their social and theological views on the pandemic. Religious leaders see their communities suffering primarily from the economic challenges caused by govern¬ment restrictions to curb the spread of the virus. Nonetheless, religious leaders overwhelmingly support the preventive measures introduced by their governments. Consequently, they use their influence to reinforce the importance of adherence to the preventive measures. In regions where governments’ handling of the pandemic is less efficient, the demand on religious leaders to fill the void is high. Concerning the post-pandemic world, religious leaders see it as imperative to “build back better” by advancing social justice, economic equity, ecological sustainability and international cooperation.
Religious communities and organisations, religious institutions , religio-political mass movement... more Religious communities and organisations, religious institutions , religio-political mass movements and interfaith organisations are responding to the coronavirus pandemic in the Middle East. They have been fulfilling distinct roles and are suited for different aspects of international development cooperation and humanitarian aid. Local communities integrate material and spiritual support and reach people otherwise hard to reach. Islamic courts and ministries engage in health messaging. The role of mass-movements remains controversial and continued reconsideration of their place among social service providers is mandated by their size and impact. Interfaith organisations can foster social cohesion and tackle gender-related challenges to development. The varied responses of these actors should be seen against the backdrop of a widening gap between Arab governments and citizens since the Arab Spring in 2011. The corona pandemic challenges development cooperation to quickly translate international funding into local action. Development cooperation should draw on the distinct strengths of religious actors to counter economic and social hardships now and in the near and midterm future.
African Initiated Churches (AICs) are not yet recognised as relevant actors of community developm... more African Initiated Churches (AICs) are not yet recognised as relevant actors of community development interventions. While it has been acknowledged that many of them provide coping mechanisms in adverse environments, support in social transformation and social capital, little information is available on their role as development actors. In this article, we evaluate the potential of AICs as partners of international development agencies for community development. We draw on interviews and focus group discussions with leaders of various AICs conducted in South Africa in February and March 2016. In particular, we examine the churches’ understanding of development, their view on the separation of spiritual and development activities and their priorities. Moreover, we outline the development activities which they are currently engaged in and analyse the structures they have in place to do so. Our findings indicate that AICs are increasingly active in community development and offer various entry points for possible cooperation.
Religion & Development Discussion Paper 01/2018, 2018
Independent and Pentecostal Churches initiated in Africa – subsumed here as African Initiated Chu... more Independent and Pentecostal Churches initiated in Africa – subsumed here as African Initiated Churches, AICs – represent large parts of the population in many African countries. They are rooted in the communities and can hence be understood as experts for people’s daily needs and challenges as well as for the kind of support and development interventions needed. However, religious actors outside the mission churches are often not recognized as potential partners by international development organizations. Despite this lack of recognition, AICs are already active as development actors themselves. AICs see the human being in its physical, social and spiritual dimensions. Therefore, they support their members and the wider community through prayer and counselling, but also through various social service activities. This article highlights the perspective on development cooperation of AICs themselves. Focusing predominantly on the South African context, it seeks to outline the ideas of South African AICs for fruitful development cooperation. While it turns out that the interviewed church leaders show interest in collaboration with development agencies, this does not come without conditions such as equal partnership, transparency, accountability and respect for their religious identity.
Religion & Development Discussion Paper 03/2018, 2018
Development policy and research increasingly recognize the potential contribution of religious co... more Development policy and research increasingly recognize the potential contribution of religious communities to sustainable development. The emerging discourse on religion and development, however, is contingent on Western discursive contexts that operate on the basis of a “secular distinction” between the religious and the secular. Development is located in the secular sphere and the resultant approach to religion is functional. We show this for the case of German development policy by investigating key policy documents on religion and development. The secular notion of development stands in contrast to the perspective of development by religious communities in “developing countries”, which we highlight using the example of African Initiated Churches. In these churches’ view, people’s spiritual and material needs are intertwined, and sustainable development as outlined in the Sustainable Development Goals cannot be separated from religious dimensions of life. Notions of development, we hence argue, constitute forms of situated knowledge dependent on their discursive contexts. If development cooperation is to engage with religious communities at the level of values, ideas and beliefs, it must also engage with their notions of development as ends of mutual partnership.
Religion & Development Discussion Paper 01/2017, 2017
Zionist/Apostolic/Ethiopian Churches and Pentecostal-Charismatic Churches in South Africa are inc... more Zionist/Apostolic/Ethiopian Churches and Pentecostal-Charismatic Churches in South Africa are increasingly active in development activities. They offer counselling and mediate intra-family conflicts; they offer savings groups and business trainings and they build schools and provide university scholarships. Nonetheless, while it has been acknowledged in the literature that many of these churches provide coping mechanisms in adverse environments, support in social transformation and social capital, little attention has been paid to their role in sustainable development. Consequently, they are under the radar of international development cooperation. This paper seeks to investigate the potential of AICs as agents of sustainable development. Sustainable development can refer to development that takes into account ecological considerations and limitations of natural resources (ecological sustainability). On the other hand, it can refer to the long-term impact of development programmes (sustainable effects). The former is a special case of the latter: lasting change can only be generated if long-term ecological limitations are respected. Both notions have in common that they require a transformation of mind sets, ethics and knowledge. Ecological sustainability depends on a culture of sustainable use of natural resources. Sustainable development impacts likewise depend on changes in people’s consciousness that result in different actions. Such comprehensive transformation of the individual and the community is at the core of the doings of the AICs. This raises the question on what their potential for sustainable development, as outlined in the post-2015 agenda, is. However, it should be noted that sustainable development is only one aspect in the wider transformation agenda of many AICs, which seeks to liberate the individual from life’s adversities and to fundamentally affirm their agency. Hence, the paper first reflects on the notions of development and sustainability from the perspective of the AICs themselves. It explores how this situated knowledge shapes the churches’ development priorities and how they relate to dominant western notions of sustainable development as ecologically sustainable development. Second, it investigates the interrelation of their spirituality and sustainable development, particularly with respect to the holistic and spiritual world views of these churches. Third, it outlines the contribution different churches are making to a culture of sustainability in their local communities, what motivations, values and world views they produce. The paper concludes with an exploration of the potential of AICs as partners of international cooperation for sustainable development, highlights possible fields of collaboration and outlines the added value of such partnership.
What does it mean for the spirit world to be real? Scholars from different disciplines investigat... more What does it mean for the spirit world to be real? Scholars from different disciplines investigate this topic focusing on the role played by the spiritual realm in Pentecostalized Africa. The grammatical angle of their research proves to be a fruitful avenue to clarify the kind of reality or realities the spirit world has. This novel approach takes us beyond most existing research by investigating the often unaddressed assumption that we know what it means for the spirit world to be taken as real. This volume shows the importance of paying close attention to the grammar according to which people speak of spirits, Spirit, witchcraft, ancestors and other aspects of the spirit world.
International Handbook on Creation Care and Eco-Diakonia. Concepts and Theological Perspectives of Churches from the Global South Publisher: Regnum Books International, 2022
Fundamental socio-ecological transformations are needed to develop pathways into a sustainable fu... more Fundamental socio-ecological transformations are needed to develop pathways into a sustainable future. This process requires not only appropriate policies, but necessitates radical paradigm shifts and changed mindsets. Religious communities are crucial stakeholders for achieving these paradigm shifts because of their ability to act as agents of social change and to function as sources of knowledge. They bear a significant transformative potential, and strongly shape social and cultural values and worldviews. Recognizing this potential and building on the expanding research field of religion and development, the South African-German Research Hub on Religion and Sustainability (SAGRaS) investigates the transformative potential of religious communities for deep societal transformations towards achieving sustainability. It researches the impact of religious ecological tenets and teachings (eco-theologies) on collective and individual ecological actions, exploring religious communities in Germany and South Africa through a comparative, empirical approach, and aims to be an innovative research consortium bringing together diverse actors of knowledge production.
Joint Learning Initiative on Faith and local Communities (JLI) (ed.), Religion and Development: JLI State of the Evidence Report. Washington, DC: Joint Learning Initiative on Faith & Local Communities., 2022
Research Programme on Religious Communities and Sustainable Development Policy Briefs, 2020
This policy brief reports on preliminary findings of the online survey Religious Leaders’ Perspec... more This policy brief reports on preliminary findings of the online survey Religious Leaders’ Perspectives on Corona. It is the first survey comprehensively exploring the development and relief efforts of religious leaders worldwide as well as their social and theological views on the pandemic. Religious leaders see their communities suffering primarily from the economic challenges caused by govern¬ment restrictions to curb the spread of the virus. Nonetheless, religious leaders overwhelmingly support the preventive measures introduced by their governments. Consequently, they use their influence to reinforce the importance of adherence to the preventive measures. In regions where governments’ handling of the pandemic is less efficient, the demand on religious leaders to fill the void is high. Concerning the post-pandemic world, religious leaders see it as imperative to “build back better” by advancing social justice, economic equity, ecological sustainability and international cooperation.
Religious communities and organisations, religious institutions , religio-political mass movement... more Religious communities and organisations, religious institutions , religio-political mass movements and interfaith organisations are responding to the coronavirus pandemic in the Middle East. They have been fulfilling distinct roles and are suited for different aspects of international development cooperation and humanitarian aid. Local communities integrate material and spiritual support and reach people otherwise hard to reach. Islamic courts and ministries engage in health messaging. The role of mass-movements remains controversial and continued reconsideration of their place among social service providers is mandated by their size and impact. Interfaith organisations can foster social cohesion and tackle gender-related challenges to development. The varied responses of these actors should be seen against the backdrop of a widening gap between Arab governments and citizens since the Arab Spring in 2011. The corona pandemic challenges development cooperation to quickly translate international funding into local action. Development cooperation should draw on the distinct strengths of religious actors to counter economic and social hardships now and in the near and midterm future.
African Initiated Churches (AICs) are not yet recognised as relevant actors of community developm... more African Initiated Churches (AICs) are not yet recognised as relevant actors of community development interventions. While it has been acknowledged that many of them provide coping mechanisms in adverse environments, support in social transformation and social capital, little information is available on their role as development actors. In this article, we evaluate the potential of AICs as partners of international development agencies for community development. We draw on interviews and focus group discussions with leaders of various AICs conducted in South Africa in February and March 2016. In particular, we examine the churches’ understanding of development, their view on the separation of spiritual and development activities and their priorities. Moreover, we outline the development activities which they are currently engaged in and analyse the structures they have in place to do so. Our findings indicate that AICs are increasingly active in community development and offer various entry points for possible cooperation.
Religion & Development Discussion Paper 01/2018, 2018
Independent and Pentecostal Churches initiated in Africa – subsumed here as African Initiated Chu... more Independent and Pentecostal Churches initiated in Africa – subsumed here as African Initiated Churches, AICs – represent large parts of the population in many African countries. They are rooted in the communities and can hence be understood as experts for people’s daily needs and challenges as well as for the kind of support and development interventions needed. However, religious actors outside the mission churches are often not recognized as potential partners by international development organizations. Despite this lack of recognition, AICs are already active as development actors themselves. AICs see the human being in its physical, social and spiritual dimensions. Therefore, they support their members and the wider community through prayer and counselling, but also through various social service activities. This article highlights the perspective on development cooperation of AICs themselves. Focusing predominantly on the South African context, it seeks to outline the ideas of South African AICs for fruitful development cooperation. While it turns out that the interviewed church leaders show interest in collaboration with development agencies, this does not come without conditions such as equal partnership, transparency, accountability and respect for their religious identity.
Religion & Development Discussion Paper 03/2018, 2018
Development policy and research increasingly recognize the potential contribution of religious co... more Development policy and research increasingly recognize the potential contribution of religious communities to sustainable development. The emerging discourse on religion and development, however, is contingent on Western discursive contexts that operate on the basis of a “secular distinction” between the religious and the secular. Development is located in the secular sphere and the resultant approach to religion is functional. We show this for the case of German development policy by investigating key policy documents on religion and development. The secular notion of development stands in contrast to the perspective of development by religious communities in “developing countries”, which we highlight using the example of African Initiated Churches. In these churches’ view, people’s spiritual and material needs are intertwined, and sustainable development as outlined in the Sustainable Development Goals cannot be separated from religious dimensions of life. Notions of development, we hence argue, constitute forms of situated knowledge dependent on their discursive contexts. If development cooperation is to engage with religious communities at the level of values, ideas and beliefs, it must also engage with their notions of development as ends of mutual partnership.
Religion & Development Discussion Paper 01/2017, 2017
Zionist/Apostolic/Ethiopian Churches and Pentecostal-Charismatic Churches in South Africa are inc... more Zionist/Apostolic/Ethiopian Churches and Pentecostal-Charismatic Churches in South Africa are increasingly active in development activities. They offer counselling and mediate intra-family conflicts; they offer savings groups and business trainings and they build schools and provide university scholarships. Nonetheless, while it has been acknowledged in the literature that many of these churches provide coping mechanisms in adverse environments, support in social transformation and social capital, little attention has been paid to their role in sustainable development. Consequently, they are under the radar of international development cooperation. This paper seeks to investigate the potential of AICs as agents of sustainable development. Sustainable development can refer to development that takes into account ecological considerations and limitations of natural resources (ecological sustainability). On the other hand, it can refer to the long-term impact of development programmes (sustainable effects). The former is a special case of the latter: lasting change can only be generated if long-term ecological limitations are respected. Both notions have in common that they require a transformation of mind sets, ethics and knowledge. Ecological sustainability depends on a culture of sustainable use of natural resources. Sustainable development impacts likewise depend on changes in people’s consciousness that result in different actions. Such comprehensive transformation of the individual and the community is at the core of the doings of the AICs. This raises the question on what their potential for sustainable development, as outlined in the post-2015 agenda, is. However, it should be noted that sustainable development is only one aspect in the wider transformation agenda of many AICs, which seeks to liberate the individual from life’s adversities and to fundamentally affirm their agency. Hence, the paper first reflects on the notions of development and sustainability from the perspective of the AICs themselves. It explores how this situated knowledge shapes the churches’ development priorities and how they relate to dominant western notions of sustainable development as ecologically sustainable development. Second, it investigates the interrelation of their spirituality and sustainable development, particularly with respect to the holistic and spiritual world views of these churches. Third, it outlines the contribution different churches are making to a culture of sustainability in their local communities, what motivations, values and world views they produce. The paper concludes with an exploration of the potential of AICs as partners of international cooperation for sustainable development, highlights possible fields of collaboration and outlines the added value of such partnership.
What does it mean for the spirit world to be real? Scholars from different disciplines investigat... more What does it mean for the spirit world to be real? Scholars from different disciplines investigate this topic focusing on the role played by the spiritual realm in Pentecostalized Africa. The grammatical angle of their research proves to be a fruitful avenue to clarify the kind of reality or realities the spirit world has. This novel approach takes us beyond most existing research by investigating the often unaddressed assumption that we know what it means for the spirit world to be taken as real. This volume shows the importance of paying close attention to the grammar according to which people speak of spirits, Spirit, witchcraft, ancestors and other aspects of the spirit world.
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This paper seeks to investigate the potential of AICs as agents of sustainable development. Sustainable development can refer to development that takes into account ecological considerations and limitations of natural resources (ecological sustainability). On the other hand, it can refer to the long-term impact of development programmes (sustainable effects). The former is a special case of the latter: lasting change can only be generated if long-term ecological limitations are respected. Both notions have in common that they require a transformation of mind sets, ethics and knowledge. Ecological sustainability depends on a culture of sustainable use of natural resources. Sustainable development impacts likewise depend on changes in people’s consciousness that result in different actions. Such comprehensive transformation of the individual and the community is at the core of the doings of the AICs. This raises the question on what their potential for sustainable development, as outlined in the post-2015 agenda, is. However, it should be noted that sustainable development is only one aspect in the wider transformation agenda of many AICs, which seeks to liberate the individual from life’s adversities and to fundamentally affirm their agency.
Hence, the paper first reflects on the notions of development and sustainability from the perspective of the AICs themselves. It explores how this situated knowledge shapes the churches’ development priorities and how they relate to dominant western notions of sustainable development as ecologically sustainable development. Second, it investigates the interrelation of their spirituality and sustainable development, particularly with respect to the holistic and spiritual world views of these churches. Third, it outlines the contribution different churches are making to a culture of sustainability in their local communities, what motivations, values and world views they produce. The paper concludes with an exploration of the potential of AICs as partners of international cooperation for sustainable development, highlights possible fields of collaboration and outlines the added value of such partnership.
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This paper seeks to investigate the potential of AICs as agents of sustainable development. Sustainable development can refer to development that takes into account ecological considerations and limitations of natural resources (ecological sustainability). On the other hand, it can refer to the long-term impact of development programmes (sustainable effects). The former is a special case of the latter: lasting change can only be generated if long-term ecological limitations are respected. Both notions have in common that they require a transformation of mind sets, ethics and knowledge. Ecological sustainability depends on a culture of sustainable use of natural resources. Sustainable development impacts likewise depend on changes in people’s consciousness that result in different actions. Such comprehensive transformation of the individual and the community is at the core of the doings of the AICs. This raises the question on what their potential for sustainable development, as outlined in the post-2015 agenda, is. However, it should be noted that sustainable development is only one aspect in the wider transformation agenda of many AICs, which seeks to liberate the individual from life’s adversities and to fundamentally affirm their agency.
Hence, the paper first reflects on the notions of development and sustainability from the perspective of the AICs themselves. It explores how this situated knowledge shapes the churches’ development priorities and how they relate to dominant western notions of sustainable development as ecologically sustainable development. Second, it investigates the interrelation of their spirituality and sustainable development, particularly with respect to the holistic and spiritual world views of these churches. Third, it outlines the contribution different churches are making to a culture of sustainability in their local communities, what motivations, values and world views they produce. The paper concludes with an exploration of the potential of AICs as partners of international cooperation for sustainable development, highlights possible fields of collaboration and outlines the added value of such partnership.