Academic literature on the topic 'Religious organisations'
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Journal articles on the topic "Religious organisations"
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Cyster, Chantall, and Oghenere Salubi. "Knowledge Management Practices in a Religious Organisation in South Africa." European Conference on Knowledge Management 23, no. 1 (2022): 252–59. http://dx.doi.org/10.34190/eckm.23.1.609.
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Knowledge Management has developed over the years into a mainstream organisational necessity to achieve success and organisational effectiveness. Religious organisations are one of the most producers of knowledge. In many parts of Africa, several Pentecostal churches are established regularly, especially in crowded informal settlements. The knowledge conversion model was utilised to assess the knowledge management practices at a Pentecostal church in an informal settlement in Cape Town, South Africa. The objectives of the study were to examine the awareness and uptake of KM in the religious organisations, determine the level of openness of the members and leaders to knowledge sharing and conversion as well as assess how religious organisations leverage knowledge conversion and KM practices in achieving their goals in spreading the gospel and to enhance their community services. The church leadership and adult members of the church constituted the study population. The findings of this study revealed that the level of awareness and uptake of KM was very low because there was no documented training as well as responsible individuals responsible for the management of knowledge. Tacit knowledge is being shared informally through dialogue communication and religious meetings. However, this knowledge is not formally extracted, documented, or converted into explicit knowledge for organisational productivity, further sharing and future reuse. Although some of the leaders were not keen on knowing explicitly managed and shared in the organisation, religious members thought it is very important for knowledge to be documented and shared. Furthermore, as knowledge sharing is not prioritised within the organisation, the goal of spreading the gospel and to enhance their community services was found to be sluggish. The study developed a conceptual model for implementing knowledge management in Pentecostal religious organisations.
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Morgan, Huw. "Religion, Religious Organisations and Development: Scrutinising religious perceptions and organisations." Christian Journal for Global Health 1, no. 2 (2014): 95–97. http://dx.doi.org/10.15566/cjgh.v1i2.41.
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Akpan, Etop Okon, Philomena Effiong Umoren, and Mbuk Mboho. "Assessment of Religious Organisations’ Corporate Social Responsibility During the COVID-19 Lockdown in the South-South Nigeria." Global Journal of Arts, Humanities and Social Sciences 12, no. 5 (2024): 19–30. http://dx.doi.org/10.37745/gjahss.2013/vol12n51930.
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This study was designed to assess religious organisation’s corporate social responsibility efforts and the expectations of their members during the COVID-19 lockdown in the South-South Nigeria. The objectives of this study, among others, were find out the expectations of religious organisations and their corporate social responsibility in conflict/emergency situations. It was hypothesised that the corporate social responsibility initiatives of religious organisations had a positive influence on their corporate image and there is a significant relationship between the corporate social responsibility of religious organisations in South-South Nigeria, during the lockdown and the new membership enrolment. The Hypotheses were tested using the using the Cronbach Alpha on Statistical Packages for Social Science. The study adopted the Stakeholders, System theories as it theoretical bases. The descriptive survey research method was adopted with the questionnaire as the research instrument. The South-South region of Nigeria constituted the population of the study while a simple size of 400 respondents from the Taro Yamane formula were selected. However, 381 questionnaire were returned and certified as appropriate for the study. The study adopted the proportional sampling techniques. The findings of the study revealed that a majority of the respondents (57) percent received assistance from various religious organisations during the lockdown though there were significant disparities in their areas of interest. The study concluded that the CRS initiatives of the religious organisation positively influenced their images and fostered a sense of care and compassion which led to new member enrolment. It was thus recommended among others that religious organisations should improve the timeliness of their support during emergencies while such initiatives should be carried out with more transparency.
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Izotova, Elena N. "The Interaction between Government Authorities and Religious Organizations. Ways of Further Improvement." Administrative law and procedure 2 (February 24, 2022): 52–55. http://dx.doi.org/10.18572/2071-1166-2022-2-52-55.
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The article is devoted to the study of cooperation between State government bodies and religious organisations. The author consideres civil provisions of religious organisations, control methods over their activities, basic methods of communication of this type of non-profit organisation with government entities. Relevant standards of Russian legislation are reviewed and measures for its improvement are proposed.
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Lawrence, Neal. "Designing Educational Organisation in a Christian Context." Journal of Education and Christian Belief 2, no. 2 (1998): 115–26. http://dx.doi.org/10.1177/205699719800200206.
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IS IT NECESSARY or even possible to design educational organisation after a distinctly Christian pattern? How Christian an organisation is surely depends on more than attaching the label ‘Christian’ or even the carrying out of a Christian mission. There is perhaps an unspoken assumption by Christians that when they organise to carry out a Christian purpose, they will inevitably do so in a Christian way. Ultimately, all Christian organisations have an educating agenda of some sort, ranging from formal school education to a multiplicity of other educating activities. But is a Christian oganisational framework innately present in the carrying out of a Christian educational purpose? This paper explores these issues through several metaphorical perspectives on organisations and seeks to identify some elements of a useable organisational framework for Christian schools.
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Andhika Putri Maulani, Khasiatun Amaliyah, Ismi Zakiyah, and Nailatus Zahro. "Meninjau Gerakan Moderasi Beragama pada Organisasi Sipil." Panangkaran: Jurnal Penelitian Agama dan Masyarakat 7, no. 1 (2023): 91–111. http://dx.doi.org/10.14421/panangkaran.v7i1.3128.
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One of the strategic agents of religious moderation is university student organisations. This research discusses student organisations interfaith in Semarang City. The approach used here is the functional structural theory by Talcott Parson regarding civil organisations as a social system in society. Through this approach, researchers aim to examine the role of student organisations in Semarang in implementing the values of religious moderation. This research shows that student organisations in Semarang reflect a diverse vision of religious moderation. From the study of six organisations including PMII, HMI, KAMMI, GMNI, IMM, and PMKRI, researchers formulate models of religious moderation movement in these student organisations, namely, (1) Through the student interfaith discussion forum which emphasises the provision of facilities and forums given to students in implementing the values of religious moderation; (2) Through the public interfaith forum reaches out the general public through various activities that integrated the value of religious moderation and social movements; (3) Through the Orientation of Organisational Movement, the role and function of the organisation, both through works program, vision and mission with concerns towards implementing and practising religious moderation. This research is qualitative and uses the descriptive-analytical method. The data of the research are presented in descriptive form. [Salah satu agen strategis moderasi beragama adalah organisasi kemahasiswan. Penelitian ini membahas organisasi kemahasiswaan lintas agama di Kota Semarang. Pendekatan yang digunakan adalah teori struktural fungsional yang dikembangkan oleh Talcott Parson tentang organisasi masyarakat sebagai suatu sistem sosial dalam masyarakat. Melalui pendekatan ini, peneliti hendak menelaah peran organisasi kemahasiswaan di Semarang dalam mengimplementasikan nilai-nilai moderasi beragama. Penelitian ini menunjukkan bahwa organisasi-organisasi kemahasiswaan di Kota Semarang memiliki visi yang beragam tentang moderasi beragama. Dari telaah pada 6 organisasi yang meliputi PMII, HMI, KAMMI, GMNI, IMM, dan PMKRI, penulis merumuskan model-model gerakan moderasi beragama pada organisasi kemahasiswaan tersebut, di antaranya, (1) Melalui forum diskusi lintas agama (Linag) Mahasiswa yang menekankan pada penyediaan sarana maupun forum yang diberikan kepada mahasiswa dalam mengimplementasikan nilai-nilai moderasi beragama; (2) Melalui forum kegiatan lintas agama (Linag) Umum yang menjangkau masyarakat umum lewat berbagai kegiatan yang mengintegrasikan nilai moderasi beragama dan gerakan sosial; (3) Melalui Arah Gerak Organisasi, yakni melalui peran serta fungsi organisasi, baik melalui program-program kerja, visi dan misi dengan konsen yang beorientasi pada mengimplementasikan maupun pengamalan moderasi beragama. Penelitian ini merupakan penelitian kualitatif yang menggunakan metode deskriptif-analitis. Data-data penelitian yang diperoleh disajikan dalam bentuk deskriptif.]
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Słaboń, Andrzej. "Konflikty w organizacjach wielokulturowych." Krakow Review of Economics and Management/Zeszyty Naukowe Uniwersytetu Ekonomicznego w Krakowie, no. 917 (December 16, 2015): 21–33. http://dx.doi.org/10.15678/krem.727.
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The article analyses the impact of cultural differentiation on the causes and dynamics of social conflicts in organisations. Cultural differentiations are an important factor in social interpretation processes and when constructing a definition of a situation, and are therefore a source of disagreement and social conflict among employees. On the other hand, cultural differences can make social mobilisation difficult and decrease the probability of open conflicts occurring even in the face of strong deprivation. It is important to recognise ways in which organisations protect themselves against inner conflict due to ethnic, national and religious differences. An organisation's culture and code of "political correctness" seem to be important factors in this context. The article shows different types of multicultural organisations and analyses the impact organisational structure has on the causes and course of conflicts. The simultaneous occurrence of cultural differentiation and deprivation in the sphere of authority are main circumstances that generate social conflict in multicultural organisations.
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Fogg, Kevin W. "Reinforcing Charisma in the Bureaucratisation of Indonesian Islamic Organisations." Journal of Current Southeast Asian Affairs 37, no. 1 (2018): 117–40. http://dx.doi.org/10.1177/186810341803700105.
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Many studies of Islam in Indonesia have focused on the mass Islamic organisations that form the backbone of civil society and Indonesian religious life. However, studies of these organisations have not appreciated the central place of charisma amid their bureaucratic features. This article looks at the case of Alkhairaat, a mass Islamic organisation headquartered in Central Sulawesi but spread throughout eastern Indonesia, as a bureaucracy built to reinforce and perpetuate the charisma of its founder, Sayyid Idrus bin Salim al-Jufri. The case of Alkhairaat demonstrates how mass Islamic organisations in Indonesia bureaucratise Islam but also, in doing this, defy the broader trend of legalisation. Instead, the on-going veneration of the founder's charisma helps to make sense of the continuing attention to supernatural occurrences among traditionalist Indonesian Muslims and the power of organisational leaders over their followers.
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Cletus, Helen Eboh, Nor Asiah Mahmood, Abubakar Umar, and Ahmed Doko Ibrahim. "Prospects and Challenges of Workplace Diversity in Modern Day Organizations: A Critical Review." HOLISTICA – Journal of Business and Public Administration 9, no. 2 (2018): 35–52. http://dx.doi.org/10.2478/hjbpa-2018-0011.
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Abstract Workplace diversity (WPD) is a holistic concept that denotes the differences that exist between people working within an organisation. It describes the complex physical, sociological or psychological attributes such as gender, ethnicity, sexual orientation, religious or political beliefs that define an individual or group. Therefore, WPD transcends the recruitment, representation or preferential treatment of people within an organisation. The complexity of WPD has become one of the most challenging issues currently of critical importance in business and organisational management. Therefore, the paper presents the critical issues currently impacting on WPD in modern day organisations. It identified and highlighted the various prospects and challenges of WPD. The results revealed that diversity in the workplace enhances the critical thinking, problem-solving, and employee professional skills. Furthermore, it enables organisations to attract talent, improve corporate attractiveness, productivity. However, it is currently hampered by the hostility, disrespect and discrimination people with diverse background encounter in the workplace. Such behavioural attitudes as ascribed to prejudices and biases towards people with varied lifestyle choices, ethnic and cultural differences, disabilities, and generational gaps. These factors can stifle morale, teamwork, profitability and the attractiveness of the organisation. Consequently, modern day organisations need to address the causes of these issues to exploit the benefits of WPD. These can be addressed strategies that foster an empowerment culture, build communication and team spirit with organisations. These efforts will promote acceptance, productivity, and profits in future organisations.
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Facal, Gabriel. "Islamic Defenders Front Militia (Front Pembela Islam) and its Impact on Growing Religious Intolerance in Indonesia." TRaNS: Trans -Regional and -National Studies of Southeast Asia 8, no. 1 (2019): 7–20. http://dx.doi.org/10.1017/trn.2018.15.
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AbstractThe processes of democratisation and liberalisation initiated during the course of the IndonesianReformasiera (1998-) generated a stronger porosity in the State's frontiers and led to the formation of certain semi-institutionalised organisations. The approaching 2019 presidential elections have enabled these organisations to position themselves as political and moral brokers. The Islamic Defenders Front militia (FPI) appears to be one of the main actors in this process. It has succeeded in imposing itself in the public sphere, channelling political support and utilising extensive media coverage.While avoiding providing direct opposition to the ruling government and the Constitution, this organisation promotes the social morals followed by a large part of the population and encourages radicalism and violent actions in the name of Islam. The organisation collaborates with a section of the regional and national political elites, some sections of the army and police, several groups that are—more or less—criminal in nature, a number of local communities in different areas, and a variety of violent Islamist groups. Thus, it is at the crossroads of multiple political, economic, social, and religious interests.At the same time, the organisation's leaders maintain their own political objectives. They manipulate the dynamics of the electoral decentralised system to their advantage by obtaining political concessions that serve their personal goals. The capacity of the organisation to impose its discourse on the public stage has led to an urgent need to interrogate both the institutional and ideological transformations initiated by the Indonesian decentralisation since 1999.
Dissertations / Theses on the topic "Religious organisations"
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Lunn, Jennifer Claire. "Religious organisations and development in Kolkata, India." Thesis, University of London, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.537495.
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Bennani, Abdelmourhit. "La prise en compte du fait religieux par les organisations : vers l'émergence de nouvelles pratiques managériales : cas de la religion musulmane dans les organisations françaises." Thesis, Strasbourg, 2012. http://www.theses.fr/2012STRAB006.
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Dans quelle mesure la prise en compte du fait religieux, par les organisations, participe à l’émergence de nouvelles pratiques managériales ? Telle est la problématique posée par notre thèse. Celle-ci s’articule autour de cinq questions :1) Quel est l’état des représentations du fait religieux dans les organisations ? 2) Dans quelle mesure les représentations, du fait religieux, conditionnent- elles le basculement, de la prise en compte, vers un positionnement lui étant favorable ou défavorable ? 3) En quoi une répartition des organisations, par secteur, par taille…, des postures adoptées par les organisations face au fait religieux éclairerait- elle la compréhension de ce phénomène? 4) Quel est le niveau managérial le plus sollicité par les organisations pour traiter le fait religieux? 5) A quel niveau de traitement les pratiques managériales sont-elles plus appropriées pour éviter une performance réduite du capital humain ?<br>To what extent the inclusion of the religious fact by the organizations participates in the emergence of new managerial practices? That’s the problematic raised by our study which is built around five questions :1) What’s the state of the religious fact representations in organizations? 2) To what extent the representations of the religious fact determine the consideration's failover, positioning it in a favorable or unfavorable way ? 3) How a distribution of organizations by sector, by size ..., of postures adopted by organizations face to the religious fact would enlighten the understanding of this phenomenon? 4) What’s the managerial level the most solicited by organizations to deal with the religious fact? 5) At what treatment level, are the management practices more appropriate to avoid a reduced performance of human capital?
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Reddy, Mike Megrove. "Communication in Christian groups from movements to organisations." Thesis, University of Zululand, 2004. http://hdl.handle.net/10530/456.
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A dissertation submitted in fulfillment of the requirements for the degree of D. Litt. In Communication Science University of Zululand, 2004.<br>This dissertation reports the results of a study made of the forms of communication employed by Judaeo-Christian religious groups when they saw themselves as movements, compared to when they had become organisations. Beginning with ancient Israel, the study documents how forms of communication become elaborated during the organisational phase of groups' existence. The forms of communication used in Christian religious groups are documented from the rime of the eady Christian Church, through the Reformation period, through the 17* century to present-day Christian groups. The dissertation also reports as a case study an empirical analysis of the forms of communication used by the Cell Church and churches with cell groups, both of which are inter-denominational and host regular informal gatherings. It is found that these gatherings display the onset phase characteristics of Christian movements.
From a theoretical point of view the research reported here provides evidence in support for the following Christian Religious Communications Hypothesis: Christian religious groups will use a limited number offorms of communication when they perceive themselves as movements and they will expand their forms of communication, as they become organisations, which forms special instance of Klopper (2003)'s general Theory of the Optimisation of Human Communication: Humans optimise a variety of forms of communication within a culture, to ensure immediate direct personal survival and to maintain their culture as a fongterm indirect survival strategy. By confirming the validity of the Christian Religious Communications Hypothesis, the research findings also provide indirect validation for Klopper's general Theory of the Optimisation of Human Communication.
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Lunn, Jennifer. "Faith in action : religious organisations and development in Kolkata, India." Thesis, Royal Holloway, University of London, 2010. http://repository.royalholloway.ac.uk/items/3728929a-deff-4911-ae3c-3d24ea460022/1/.
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Religion has returned to the public sphere after a long absence. Ideas of progressive secularisation, dominant for the last century, have been proved wrong by the revival and spread of religion across the world. Accordingly, religion has emerged as a revitalised topic of enquiry in almost every social science discipline. This includes the field of international development, where religion has appeared on the agendas of academics, policy-makers and practitioners. This research is framed within postdevelopment theory, which seeks to identify alternative approaches to development that are culturally specific and locally rooted; this includes incorporating the religious or spiritual dimension into development. One significant aspect of religion and development is the role of religious organisations as development actors. Although religious organisations have always been involved in development, their presence has been sidelined and their contribution undervalued: a better understanding is urgently required. There are major questions being asked about religious organisations in terms of the extent of their contribution to development, the ways in which they differ from secular organisations, their effectiveness, and the nature of their relationships with other development actors. This study joins the emerging literature that is seeking to address these questions; it offers a theoretically and conceptually framed analysis of the empirical complexities surrounding the role of religious organisations in development practice. This thesis is based on data collected from religious organisations in the city of Kolkata, India. The fieldwork was divided into three main stages. A survey of the civil society sector revealed over 220 religious organisations registered in central Kolkata; these were scrutinised by type and activities to identify those engaged in development. A sample of 50 organisations from ten different religions was selected for further analysis; data were collected through interviews with senior representatives and the examination of organisational documentation. Finally, three of these organisations were chosen for in-depth study, involving participant observation over a period of four months. The findings suggest that religious organisations form a significant part of civil society and play an active role in development. Many religious organisations are motivated to engage in development by their beliefs and values and see religion and development as inseparable. Some religious organisations also utilise particular religious resources and assets in development practice, with apparent effectiveness. Religious organisations tend to be situated within complex webs of interaction with a range of other development actors such as government, secular NGOs and the private sector; however, such relationships tend to be relatively superficial and the evidence of cooperation and collaboration in development is limited.
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Hill, Colin. "Living in two worlds : a study of the variety and characteristics of church life and policies in selected Church of England parishes." Thesis, Open University, 1988. http://oro.open.ac.uk/57046/.
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The thesis advances a sociological model of local Church of England churches. The model is based on a study of the process of secularisation which is seen to influence the local churches towards their becoming specialist religious organisations. The variety of ways in which churches respond to this influence is an important part of understanding the differences between churches. 144 parishes from the West Midlands and from four New Towns were investigated by postal survey. Follow-up interviews with clergy and churchwardens in thirteen selected parishes provided the most important data for the development of the model. The model has two axes: the priorities held by local churches and the activities which the churches pursue. Priorities and activities are classified according to whether they are sacred or secular orientated. Four ideal types emerge from the model: the Sectarian Church, with sacred activities and priorities; the Missionising Church, with secular activities but sacred priorities; the Community Church, with secular activities and priorities; and the Civic Church, with sacred activities but secular priorities. The thirteen parishes are plotted on the model and some of the applications of the model are demonstrated. Subsidiary areas of investigation are the distinctiveness of New Town church life; the priorities of the clergy and their influence on the local church; and findings about the "well-being" of the local church which challenge the stereotype view of the Church of England in decline. The model, rooted in sociological theory and research data, is shown to be robust and valuable in understanding variations between local churches, different aspects of their life and changes taking place over time.
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Flew, Sarah Emma Jayne. "Philanthropy and secularisation : the funding of Anglican religious voluntary organisations in London, 1856-1914." Thesis, Open University, 2013. http://oro.open.ac.uk/54730/.
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This thesis is an examination of five Anglican home-missionary organisations which operated in the Diocese of London in the latter half of the nineteenth century. These five organisations were all entirely dependant upon the financial support of the Anglican laity to provide their revenue. The main thrust of the thesis is an analysis of the finances of these home-missionary organisations. The initial four questions that this thesis examines are: how did the organisations raise money; who did they solicit support from; to what extent were the societies successful in soliciting financial support to carry out their aims; and did the funding revenue streams remain stable through the period? This is with the main purpose of evaluating the Anglican community's support of these organisations during the period of study, in terms of who gave financial support and how this changed. Drawing on the wealth of material contained in the annual reports of the organisations chosen for this study, this thesis provides a comprehensive analysis of the subscriptions and donations and in doing so identifies an important shift in the gender-base of the laity's support at the end of the period. In seeking to explain the loss of the male funder in the late nineteenth century, the thesis engages with the key wider themes of philanthropy and secularisation. The assumption of this thesis is that modern religious bodies have to function as economic agents, that they need steady sources of income, and have to have mechanisms to raise sufficient funds on an annual basis. It argues that the decline in financial support from the Anglican laity within the period was not a result of failing fundraising techniques of the organisations themselves. Instead, it was a symptom of a wider malaise. The thesis explores the ethos of giving in the latter half of the nineteenth century and argues that an important factor in the decline of giving was the waning of the teaching of the doctrine of Christian stewardship after its mid-century renaissance. It argues that the new generation of Christians born in the latter half of the nineteenth century did not have the same ethos of giving that their parents had held. In doing so, it concludes that this shift was a significant change in the 'consequential dimension' of religion, which is how people behave as a consequence of their faith.
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Bendall, L. M. "The economic relations of religious and political organisations and social groups in the Mycenaean world." Thesis, University of Cambridge, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.596551.
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The Mycenaean Linear B documents are exclusively economic and administrative records and tell us little or nothing about the nature of Mycenaean religion. They do, however, yield economic information relating to the religious sphere. Mycenaean palaces provided economic support for cult through the presentation of offerings, state sponsorship of ceremonial feasts and religious festivals, and through typical Mycenaean elite maintenance systems such as the allocation of land tenure and produce from state-controlled industries. These economic aspects of religion are recorded in the Linear B tablets and can be used in conjunction with archaeological data to investigate the place of religion more generally in Mycenaean palace society. References to religion are very frequent in the tablets, creating the impression that cult activities consumed a large proportion of palatial resources. Moreover, some aspects of political structure (such as kingship) and economy (especially industrial manufacture) appear to be specially tied to religion, which has led some scholars to speak in terms of sacral-political syncretism and even a 'temple economy'. Detailed investigation of the Linear B evidence does not bear out such notions. A complete dataset of the relevant Linear B evidence is presented for the first time here. Following this, the study focuses on three main areas: the extent of resources allocated to the religious sphere, the long-standing issue of a special relationship between shrines and workshops, and the social significance of Mycenaean ceremonial banqueting, which had an important religious dimension. The thesis argues that religious activities consumed a very small proportion of the total resources of the palaces and that there was no special connection between religion and industry. Thus, there is no evidence that religion was itself economically significant or was tied to economically significant activities.
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Faloore, Omiyinka Olutola. "Faith-based organisations and social reintegration of recovering drug-addicts in South-Western Nigeria : a sociological evaluation." Thesis, University of Fort Hare, 2017. http://hdl.handle.net/10353/5741.
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Against the backdrop of debates and contestations in the literature on the efficacy of interventions of Faith-based organisations (FBOs) with regard to vulnerable people, this study subjects the social reintegration programmes of three selected FBOs working with recovering drug-addicts in South-western Nigeria to a sociological scrutiny so as to understand the social character, effectiveness and local appropriateness of their programmes. Specifically, the study examined the key attributes of the social reintegration programmes offered by the selected FBOs as well as the level and extent of compliance of such programmes with the prescriptions and idealisations as enunciated in relevant global and national policies and institutional frameworks. The theoretical underpinning of this study was derived from assumptions of structural-functionalism of Durkheim and Expectancy disconfirmation theory. Adopting an exploratory approach, the study utilised a blend of survey, key informant interviews, in-depth interviews, observation and document review to gather data. Survey data were collected from a random sample of 156 inmates of the social reintegration facilities of three (3) FBOs in Oyo, Ogun and Lagos states in South-West Nigeria. Qualitative data were sourced through 15 in-depth interviews, 9 key informant interviews and scientific information generated from observation and document review. The quantitative data gathered were analysed using descriptive statistics, while the qualitative data were processed with the use of content analysis. Findings from the study indicate that the selected FBOs have only recorded little success in terms of addressing the social needs of the inmates. For one thing, FBOs’ detoxification programme for recovering drug-addicts tilted more towards human rights violation than serve as an exercise that aided recovery. One key finding was that there was a huge disconnect between global prescriptions on social reintegration services and what the selected FBOs offered to the inmates. The study concluded from its findings that any social reintegration programmes aimed at protecting recovering drug-addicts from further social exclusion and facilitate their social inclusion in South-West Nigeria must extend beyond mere spiritual provisioning to upholding their rights to human dignity and providing opportunities and tools that address their crucial social needs in terms of housing, education, vocation and employment.
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Theerakittikul, Sumana. "Training and development using Buddhist teaching and practices in Thai organisations." Thesis, Northumbria University, 2009. http://nrl.northumbria.ac.uk/1962/.
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Since 1997, when Thailand faced a severe financial crisis as a result of IMF debt, many Thai organisations have seen fit to use Buddhist Training and Development (T&D) programmes to change the way in which their employees work and think. Buddhist principles suggested that the crisis occurred due to the nation's mistaken focus on certain objectives, without paying attention to the wellbeing of humans. In other words, the country was absorbed with consumerism. It has been advised that focussing on Buddhism would aid in the mental recovery of the people affected by the crisis and improve the human resource development (HRD). This research takes a social constructionist epistemology, trying to understand and interpret data under the interpretive paradigm. The study explores the practise and provision of T&D based on Buddhist philosophies in a sample of Thai organisations by interviewing organisational practitioners; including trainers and trainees and observing the T&D courses. The work examines Buddhist T&D in the context of social responsibility and organisational ethics, whilst also considering the implications of its findings on the design of T&D courses for modern Thai business organisations using the content analysis method. Finally, it considers the impact of the research on the researcher as a trainer, lecturer and T&D practitioner. The findings of this thesis offer a clearer picture of Thai organisations in three areas: organisational development including T&D, social responsibility and morals, and Buddhist teaching and practises. The study is achieved by focussing on the overlapping areas of mind development, morality and modern perspectives such as corporate social responsibility (CSR) and management competency of business. In addition, the thesis explores how T&D of staff in Thai organisations can be utilised for the long-term benefit and success of staff themselves, organisations and society. It also identifies the strengths and opportunities the Buddhist approach offers. The characteristics of employees within Thai organisations are analysed along with their impact and effect on organisations. Particularly in relation to jobs, this thesis explores the ways to release anger, conflict or stress in the organisation and display good leadership characteristics. Finally, this DBA (Doctor of Business administration) thesis proposes a new T&D processes combining the Western style of business knowledge and Thai Buddhist T&D. Three new theoretical frameworks are contributed: Transformation of Learning Organisational Development and Buddhist T&D, Employee T&D Model and Buddhist T&D Policy. The roles of contributions to professional practise in an organisation as a leader and as a member of the organisation are also presented.
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Sundqvist, Josephine. "Beyond an instrumental approach to religion and development : Challenges for church-based healthcare in Tanzania." Doctoral thesis, Uppsala universitet, Centrum för forskning om religion och samhälle, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-331085.
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This dissertation serves as a contribution to the larger ongoing debate on the role of religion in development in an effort to move beyond an instrumental approach. The aim is to study the role of religious agents in development through the prism of contractual partnerships between church organisations and the Tanzanian state in healthcare delivery. Three Christian denominations are included in the study: the Roman Catholic Church in Tanzania (Tanzania Episcopal Conference), the Evangelical Lutheran Church in Tanzania and the Free Pentecostal Church of Tanzania. Three theoretical perspectives are applied to the study of religion and development: (1) an instrumental perspective; (2) a bottom-up perspective and (3) an integral perspective. In order to operationalise the three theoretical perspectives to function adequately for health sector development research, three analytical concepts are included in the framework, namely resource dependency, linking social capital and intangible religious health assets. The methodology is based on an abductive qualitative approach with the use of case studies on the three church organisations (Catholic, Protestant and Pentecostal). Three key methods have been used for collecting data: policy analysis, semi-structured interviews and participant observation. Each organisation is analysed in terms of their Public Private Partnership (PPP) agreements and collaborative models, their relation towards the state, their internal health policies and their motives for delivering health services. Moreover, by including one local hospital per organisation (Turiani, Selian and Mchukwi), it is also possible to integrate the local implementation level into the study. In order to capture the views of public authorities, interviewees from the national Ministry of Health and local Council Health Management Teams have also been included. By entering into PPP health agreements, church organisations have moved to centre stage and gained more influence following the latest political and economic reforms. Their attraction as service providers follows from their existing infrastructure and previous experience and capacity in the health sector. The analysis shows that faith is a key motivator and a central factor in the running of church health services. However, the fact that church organisations are becoming increasingly dependent on the state has implications in terms of their role as a critical voice in the public debate and could potentially threaten their independence as faith-driven civil society actors. Church organisations are also becoming more vulnerable financially, as they are not compensated according to the PPP contracts. The current situation where church organisations are dominating the PPPs in health has implications on both the Tanzanian model of secularism, with its emphasis on Muslim and Christians being treated equally, and the local governments’ strive towards national ownership with their favouring of public healthcare over private alternatives. It is therefore necessary to further study the role of religion beyond an instrumental approach in order to get a deeper understanding of the religious dynamics in the PPPs in health in Tanzania.<br>The Impact of Religion: Challenges for Society, Law and Democracy
Books on the topic "Religious organisations"
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Kolajo, A. A. Case law on religious organisations. Brighter Star Publishers Nigeria, Ltd., 2003.
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Sidhu, Rattan Amol Singh. Conversions, reconversions and moderate religious organisations. Lokgeet Parkashan, 2016.
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Margaret, Harris. Managing religious & faith-based organisations: A guide to the literature. Aston Business School, 2000.
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Bannerman, Denis. Fair employment in Northern Ireland: With particular reference to religious organisations. The Author], 1994.
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Smith, Greg. Faith in the voluntary sector: A common or distinctive experience of religious organisations? Department of Sociology, University of Manchester, 2003.
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Cholvy, Gerard. Histoire des organisations et mouvements chrétiens de jeunesse en France: XIXe-XXe siècle. Cerf, 1999.
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Tiendrebéogo, Georges. Faith-based organisations and HIV/AIDS prevention and impact mitigation in Africa: A desk review. Royal Tropical Institute, KIT Development, Policy and Practice, 2004.
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Amanze, James. Botswana Handbook of Churches: A handbook of churches, ecumenical organisations, theological institutions, and other world religions in Botswana. Pula Press, 1994.
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Leeds (England). Department of Education., ed. Directory of faith communities in Leeds: Together with addresses of local religious resource centre and charitable organisations. Dept. of Education, Leeds City Council, 1990.
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Conference, World Union of Catholic Women's Organisations African Regional. World Union of Catholic Women's Organisation[s] (WUCWO): Union mondiale des organisations féminines catholiques, UMOFC : Conférence régionale africaine, Togo 2003 : theme, The prophetic mission of the African woman faced with today's challenges. The Union, 2003.
Find full textBook chapters on the topic "Religious organisations"
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Guillén, Manuel. "The religious motivations." In Motivation in Organisations. Routledge, 2020. http://dx.doi.org/10.4324/9780429317293-8.
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Rakodi, Carole. "Religious organisations as education providers." In Religious Organisations in Sub-Saharan Africa and South Asia. Routledge, 2023. http://dx.doi.org/10.4324/9780429447570-9.
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Rakodi, Carole. "Religious involvement in women's movements." In Religious Organisations in Sub-Saharan Africa and South Asia. Routledge, 2023. http://dx.doi.org/10.4324/9780429447570-11.
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Jackson, Robert. "Religious Education in European Organisations, Professional Associations and Research Groups." In Boundaries of Religious Freedom: Regulating Religion in Diverse Societies. Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-32289-6_2.
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Rakodi, Carole. "Developing an understanding of the roles of religious organisations." In Religious Organisations in Sub-Saharan Africa and South Asia. Routledge, 2023. http://dx.doi.org/10.4324/9780429447570-4.
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Bloksberg, Leonard. "Religious organisations as a litmus test for true leadership." In Reimagining Faith and Management. Routledge, 2021. http://dx.doi.org/10.4324/9781003041733-14.
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Rakodi, Carole. "Hindu and Buddhist religious organisations' involvement in social welfare activities." In Religious Organisations in Sub-Saharan Africa and South Asia. Routledge, 2023. http://dx.doi.org/10.4324/9780429447570-8.
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Rakodi, Carole. "Christian organisations in Sub-Saharan Africa and South Asia." In Religious Organisations in Sub-Saharan Africa and South Asia. Routledge, 2023. http://dx.doi.org/10.4324/9780429447570-7.
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Rakodi, Carole. "Analysing religion, societies and states." In Religious Organisations in Sub-Saharan Africa and South Asia. Routledge, 2023. http://dx.doi.org/10.4324/9780429447570-3.
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Stevenson, Jacqueline. "Exploring the Lifeworld of International Doctoral Students: The Place of Religion and Religious Organisations." In International Student Connectedness and Identity. Springer Singapore, 2016. http://dx.doi.org/10.1007/978-981-10-2601-0_4.
Full textConference papers on the topic "Religious organisations"
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Kozerska, Agnieszka. "SUCCESSFUL AGEING FROM THE PERSPECTIVE OF POLISH SENIORS, PARTICIPANTS OF RELIGIOUS ORGANISATIONS." In 5th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocial2018/3.5/s13.101.
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Kalyoncu, Mehmet. "BUILDING CIVIL SOCIETY IN ETHNO-RELIGIOUSLY FRACTURED COMMUNITIES: “THE CASE OF THE GÜLEN MOVEMENT IN TURKEY AND ABROAD”." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/oixq2070.
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Civil society is generally associated with the presence of voluntary, non-governmental civic and social organisations, which are run by informed citizens and assume responsibility for monitoring state bodies and operations and mobilising available resources to maintain order and efficiency in the functioning of both state and society. Early civil society theorists argued the relevance of such voluntary associations to achieving a stable and functioning democracy. But what if the local conditions prevent the formation of such associations – if the social landscape is characterised by communal conflicts stemming from deeply entrenched ethno- religious differences? The reality of such conditions makes it imperative that strategies are re-formulated in ethno-religiously fractured societies, where what divides different segments of the population is more than what unites them. This paper argues that it is possible to develop such strategies. The argument is based on field research in Mardin on the activities of the faith-based Gülen movement. This group has succeeded in forging policies and programmes that bring different ethno-religious communities together as a necessary first step towards civil society: common problems facing the different ethno-religious communities are identified, then solid services to address those problems are provided, requiring collaborative effort by the different ethno-religious communities. In this way the social potential of those communities is mobilised and channelled to achieve shared goals which enrich the society as a whole.
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Demir, Emre. "THE EMERGENCE OF A NEO-COMMUNITARIAN MOVEMENT IN THE TURKISH DIASPORA IN EUROPE: THE STRATEGIES OF SETTLEMENT AND COMPETITION OF GÜLEN MOVEMENT IN FRANCE AND GERMANY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bkir8810.
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This paper examines the organisational and discursive strategies of the Gülen movement in France and Germany and its differentiation in Turkish Islam in Europe, with the primary focus on the movement’s educational activities. The paper describes the characteristics of organisational activity among Turkish Muslims in Europe. Then it analyses two mainstream religious-communitarian movements and the contrasting settlement strategies of the “neo- communitarian” Gülen movement. Despite the large Turkish population in western Europe, the movement has been active there for only about ten years – relatively late compared to other Islamic organisations. Mainly, the associational organisation of Turkish Islam in Europe is based on two axes: the construction/ sponsoring of mosques and Qur’anic schools. By contrast, the Gülen movement’s members in Europe, insisting on ‘the great importance of secular education’, do not found or sponsor mosques and Qur’anic schools. Their principal focus is to address the problems of the immi- grant youth population in Europe, with reintegration of Turkish students into the educational system of the host societies as a first goal. On the one hand, as a neo-communitarian religious grouping, they strive for a larger share of the ‘market’ (i.e. more members from among the Turkish diaspora) by offering a fresh religious discourse and new organisational strategies, much as they have done in Turkey. On the other hand, they seek to gain legitimacy in the public sphere in Germany and France by building an educational network in these countries, just as they have done in Central Asia and the Balkans region. Accordingly, a reinvigorated and reorganised community is taking shape in western Europe. This paper examines the organizational and discursive strategies1 of the Gülen movement in France and Germany and it is differentiation in Turkish Islam in Europe. We seek to analyse particularly the educational activities of this movement which appeared in the Islamic scene in Diaspora of Europe for the last 10 years. We focus on the case of Gülen movement because it represents a prime example amongst Islamic movements which seek to reconcile-or ac- commodate- with the secular system in Turkey. In spite of the exclusionary policy of Turkish secular state towards the religious movements, this faith-based social movement achieved to accommodate to the new socio-political conditions of Turkey. Today, for many searchers, Gülen movement brings Islam back to the public sphere by cross-fertilizing Islamic idioms with global discourses on human rights, democracy, and the market economy.2 Indeed, the activities of Gülen movement in the secular context of France and Germany represent an interesting sociological object. Firstly, we will describe the characteristics of organizational ability of Anatolian Islam in Europe. Then we will analyse the mainstream religious-com- munitarian movements (The National Perspective movement and Suleymanci community) and the settlement strategies of the “neo-communitarian”3 Gülen movement in the Turkish Muslim Diaspora. Based on semi-directive interviews with the directors of the learning centres in Germany and France and a 6 month participative observation of Gülen-inspired- activities in Strasbourg; we will try to answer the following questions: How the movement appropriates the “religious” manner and defines it in a secular context regarding to the host/ global society? How the message of Gülen is perceived among his followers and how does it have effect on acts of the Turkish Muslim community? How the movement realises the transmission of communitarian and `religious’ values and-especially-how they compete with other Islamic associations? In order to answer these questions, we will make an analysis which is based on two axes: Firstly, how the movement position within the Turkish-Islamic associational organisation? Secondly, we will try to describe the contact zones between the followers of Gülen and the global society.
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Osman, Muhammad Nawab. "GÜLEN’S CONTRIBUTION TO A MODERATE ISLAM IN SOUTHEAST ASIA." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/diek4743.
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This paper aims to demonstrate the relevance of the Gülen movement as a counter to extremist ideology and an encouragement to inter-religious dialogue in the Southeast Asia region. The movement presents a Middle Way Islam, which can accommodate local cultural differences and make a hospitable space for positive relations between Muslims and non-Muslims. Following an account of Fethullah Gülen’s views on extremism and inter-religious dialogue, the paper turns to case studies of Gülen-inspired organisations in Singapore and Indonesia to show how they have applied his ideas to enable inter-religious dialogue and offer an effective alternative to legalistic teaching of Islam. The case studies allow for comparison of the move- ment’s approach to a Muslim-majority and Muslim-minority context. The paper concludes by charting the trajectory of the movement’s role and contribution to the development of a Middle Way Islam in Southeast Asia. The paper is based on a combination of fieldwork with a qualitative approach and documen- tary research. The fieldwork comprises data gathered through participatory observation in Singapore and interviews with key members of the two organisations and their local partners. The documentary research comprises data from the movement’s publications – books, maga- zines (Asya Pasifik), newspaper articles, brochures and online materials. The emergence of Islam as a political force is a recent development in Southeast Asia. Earlier, the impact of the resurgence of Islam had been felt both in the social and cultural realms, through the mushrooming of Muslim organizations attempting to promote a ‘purer’ form of Islam in the region. In more recent times, however, the expression of religiosity has been brought about by way of participation in political parties and groups. More shockingly, some of these groups, such as the terror network known as Jemaati Islamiyah, have sought to use violence to achieve their aims. This has had severe ramifications for both intra-Muslim rela- tions and Muslim-non-Muslim relations in the region. In this chaotic socio-political climate, a group has emerged in the region advocating peace, tolerance and understanding between people of different races and religions. This group is known as the Gülen movement, or is commonly referred to as the hizmet, in Turkey. This paper will demonstrate how the Gülen movement has addressed the issues facing them and remained relevant by developing a counter-trend through proactive measures to oppose extremist ideology and enhance inter-religious discussion in the Southeast Asian region. Its key thrust is to show that the Gülen movement can reverse the current distorted state of Islam back to its original form. The teachings of Islam which is the teachings of the Middle Way can accommodate the cultural differences in Southeast Asia and enhance inter-religious ties between Muslims and non-Muslims in the region. The paper will first examine Fethullah Gülen’s views on extremism and inter-religious dialogue. The paper will then proceed to examine case studies of organizations inspired by Gülen in Singapore and Indonesia and how these organizations utilized his ideas to enhance inter-religious dialogue and provide an alternative to the legalistic discourse on Islam. This section will also attempt to compare and contrast the approach of the organization in a Muslim-majority country (Indonesia) and in a Muslim minority country (Singapore). The paper will conclude by charting a trajectory of the movement’s role its potential contributions to the development of moderate Islam in Southeast Asia. It will be argued that these contributions will become an important counter to extremist ideologies and enhance ties amongst Muslims and between members of different faiths in the region.
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Barton, Greg. "PREACHING BY EXAMPLE AND LEARNING FOR LIFE: UNDERSTANDING THE GÜLEN HIZMET IN THE GLOBAL CONTEXT OF RELIGIOUS PHILANTHROPY AND CIVIL RELIGION." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/exer7443.
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The Gülen movement, or hizmet, is often misunderstood, and this is in large measure because it is unlike anything else in the Muslim world, though the Muhammadiyah and Nahdlatul Ulama mass-based organisations of Indonesia do bear some resemblance. However, there is no good reason to limit comparisons to the Muslim world. As a social movement motivated by religious values and the ideals of selfless service, engaged in philan- thropic endeavour and active in the civil sphere, the Gülen hizmet deserves comparison with other such movements around the globe. This paper looks outside the geographic and cultural context of the Muslim world to demon- strate that the Gülen hizmet shares much in common with many Western, Christian, philan- thropic initiatives in education and public discourse of the past three centuries, particularly in North America. The utility of this comparison is that it helps us to understand better aspects of the Gülen hizmet that cannot be easily understood in the limited context of the Muslim world. It also helps break down some of the ‘us and them’ barriers that divide Christians and Muslims, and east and west, by allowing us to recognise common concerns, values and shared experiences. The paper also explores the concept of civil religion in the twenty-first century, examines ways in which religious philanthropic activity can contribute to the development of non- exclusivist civil religion and apply these insights to the Gülen hizmet to argue that the hizmet models an interesting modern Islamic alternative to Islamism.
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Bruckmayr, Philipp. "PHNOM PENH’S FETHULLAH GÜLEN SCHOOL AS AN ALTERNATIVE TO PREVALENT FORMS OF EDUCATION FOR CAMBODIA’S MUSLIM MINORITY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/rdcz7621.
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Following the end of Khmer Rouge rule (1975–79), the Cham Muslim minority of Cambodia began to rebuild community structures and religious infrastructure. It was only after 1993 that they became recipients of international Islamic aid, mostly for the establishment of mosques, schools and orphanages. Now Cambodia boasts several Muslim schools, financed and/or run by Saudi Arabian and Kuwaiti NGOs as well as by private enterprise from the Gulf region, most of which rely on a purely religious curriculum. However, Cambodian Muslim leaders are urging attendance of public Khmer schools and seeking to establish alternatives in the form of Islamic secondary schools with a mixed curriculum, modelled after similar schools in Malaysia. The generally harmonious relations between Chams and Khmers have been affected by the importation of new interpretations of Islam through international Islamic welfare organisations, and the long arm of international terrorism. The only Cambodian non-religious and non-discriminatory educational facility operated from a Muslim country is Phnom Penh’s Zaman International School. It was founded in 1997 and is associated with the Fethullah Gülen movement. Classes are taught in both Khmer and English. Its kindergarten, primary and high schools are attended by Khmers, resident foreigners and a few Chams. For them, apart from the high standard provided by the school, its explicit agenda of instruction on an inter-racial and inter-religious basis, coupled with its prestige as an institution operated from Muslim lands, serves to make the school a valuable alternative to both secular private schools and Islamic schools. This paper raises and discusses the interesting question of the applicability of Gülen’s thought on education and inter-faith relations to the periphery of Southeast Asian Islam.
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Wickramage, D. N., G. D. S. C. Gunarathna, and S. Samarawickrama. "Sri Lankan leather industry; constraints in expanding access to the global market." In Integrated Design Research Conference 2024. Department of Integrated Design, Faculty of Architecture, University of Moratuwa., 2024. https://doi.org/10.31705/idr.2024.3.
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The Sri Lankan leather industry, while possessing considerable growth potential, currently operates as a niche sector primarily producing footwear and leather goods, with small to medium-sized enterprises concentrated around Colombo. Originating from traditional vegetable tanning practices, the industry has evolved but remains underdeveloped compared to sectors like textiles and apparel. Incremental growth due to private investments and policy easing has been achieved, yet the industry faces substantial constraints. Key stagnating factors include limited availability and quality of domestic hides, reliance on costly imported raw materials, outdated production technology, low production efficiency, inadequate labour skills, and environmental compliance issues. Cultural and religious practices further shape production, creating bottlenecks and impacting access to international markets. This study examines these challenges in detail, aiming to analyse the current state of the industry, identify elements hindering market growth, and propose actionable strategies for improvement. To provide a strong analysis, this research employs a qualitative, multi-method approach, collecting data through three stages of interviews, participant observations, and case studies. The study involves a range of stakeholders: individual leather craftsmen, representatives from government and non-government organisations, and industry experts. Each interview stage serves a specific purpose: the first investigates grassroots-level challenges faced by individual craftsmen, such as access to quality raw materials and skill development; the second examines organisational difficulties like labour skill shortages and technology inefficiencies within larger entities; and the third stage includes discussions with experts from the Export Development Board (EDB) and Industrial Development Board (IDB), focusing on cultural and policy-driven constraints. Participants were selected through a snowball sampling method, facilitating deeper insights into interconnected challenges within the industry. The triangulation data collecting method was applied to validate findings by cross-referencing data from diverse sources. The study presents three distinct case studies to illustrate specific factors impacting the industry. Case Study One examines the operational challenges of individual leather craftsmen, including limited access to high-quality hides and insufficient technical skills. Case Study Two investigates operational and labour skill gaps in larger organisations, emphasising deficiencies in technological knowledge, outdated machinery, and low production efficiency, which raise costs and limit competitiveness. Case Study Three offers a broader perspective through expert consultations, addressing cultural and religious practices that affect raw material availability and hinder production scaling. These problems are discussed in the case studies. The findings reveal four primary stagnating factors: limited access to quality raw materials, insufficient labour skills, restricted technology adoption, and cultural influences. Raw material scarcity results from limited animal supply and quality issues, increasing costs and supply delays. Production inefficiencies arise from outdated equipment, ineffective workflows, and limited technical expertise, extending production times and reducing international competitiveness. Technological limitations exacerbate these issues, as many tanneries lack the financial and technical means to adopt advanced processing methods needed for global standards. Additionally, cultural and religious factors affect production and sourcing, as religious festivals and ethical considerations impact animal slaughter rates and seasonal raw material availability, disrupting production schedules. Thematic analysis reveals that these interconnected constraints significantly hinder the industry’s responsiveness to global market demands. Recommendations include specialised training programs to enhance skills, investments in modern machinery, and collaborative efforts among stakeholders to address cultural limitations and improve production efficiency. By expanding resources and technical capacity, the Sri Lankan leather industry could position itself more competitively within the global market, focusing on sustainability and ethical practices to align with evolving consumer demands. This research contributes to the understanding of the constraints facing the Sri Lankan leather industry and offers actionable insights for policymakers and industry stakeholders, emphasising policy reform, skill enhancement, and sustainable growth. Future research should assess the effectiveness of these recommendations and explore alternative materials, such as vegan leather, aligning with ethical fashion trends and offering Sri Lanka potential pathways to redefine its leather industry on the international stage.
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Kilinc, Ramazan. "THE PATTERNS OF INTERACTION BETWEEN ISLAM AND LIBERALISM: THE CASE OF THE GÜLEN MOVEMENT." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/qhfj3934.
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The unprecedented resurgence of religious organisations in the public sphere in recent years has given particular urgency to the old question of the compatibility of Islam and liberalism. Some scholars have argued that Islamic notions of social–political order are not hospitable to democracy and human rights. Others have argued that notions of democracy and human rights are firmly established in the Islamic political discourse but their expression depends on history, social structure and context. Although this debate has proved fruitful in framing the role of Islam in the public sphere, both sides have generally focused on essential sources of Islam. The debate needs to be extended to the empirical realm through study of particular Islamic movements and their responses to liberalisation trends. Such study should take into account local context, the organisational capabilities of the movement, and the Islamic repertoire that it deploys in mobilising its followers. This paper looks at the Gülen movement’s response to liberalisation processes in Turkey in the 1990s and 2000s. Since liberalism has radically transformed the economic and political system of the country over the last two decades, Turkey is a good example for our purposes. Furthermore, the increased influence of the Gülen movement in Turkey provides rich empiri- cal data of an Islamic movement engaging with liberalisation in civil society and politics. The paper concludes that, while the movement’s discourse and practice are compatible with liberalism, its Islamic ethos means that at some points it must engage liberalism critically.
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Kucukcan, Talip. "SOCIAL AND SPIRITUAL CAPITAL OF THE GÜLEN MOVEMENT." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/ixza9999.
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This paper examines the Gülen movement from the perspective of social and spiritual capital theory. It argues that, in an increasingly globalised world, this movement has been distin- guished by its consistent ability to convert its social network and spiritual capital into crea- tive projects that contribute positively to the transformation of Islamic thought and practice in many different settings and socio-political contexts. In the past, traditional spiritual and religious movements remained largely indifferent to the new forms of transformative agency such as civil society organisations, the media, modern educational establishments, corpora- tions and global networking. Social capital theory is derived from the idea that social net- works have both importance and power as civil actors in modern democratic societies. The Gülen movement was able to adapt to the modern conditions and successfully turned its spiritual, intellectual and human resources into effective social capital. Three areas of that adaptive success are examined: education (establishment of institutions from primary school to university level, attracting students of diverse backgrounds); the media (a wide range of products in print and audio-visual communication, from a mass circulation daily to TV and radio channels); and civil society organisations (foundations and associations to promote democratic participation and dialogue among various sections of the society). The paper con- cludes that the Gülen movement has built up a huge social capital and turns it into a number of transformative agents informed by Islamic spirituality.
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Ugur, Etga. "RELIGION AS A SOURCE OF SOCIAL CAPITAL? THE GÜLEN MOVEMENT IN THE PUBLIC SPHERE." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/clha2866.
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This paper asks: when and under what conditions does religion become a source of coopera- tion rather than conflict? The Gülen movement is an Islamic social movement that bases its philosophy on increasing religious consciousness at the individual level and making Islam an important social force in the public sphere. It is this intellectual and social activism that has made the movement a global phenomenon and the focus of socio-political analysis. The Gülen community brings different sectors of society together to facilitate ‘collective intellectual effort’ and offer ‘civil responses’ to social issues, seeing this as a more subtle and legitimate way of influencing public debate and policy. To this end, the movement initiated a series of symposiums, known as Abant Workshops in Turkey. The scope of these meetings was later expanded to include a wider audience in Europe, the U.S., and the Middle East. This paper looks specifically at the Abant Workshops and the movement’s strategy of bridge building and problem-solving. It uses the press releases, transcripts and audio-visual records of the past 14 meetings to discuss their objectives and outcomes. This material is supplement- ed by interviews with key organisers from the Journalists and Writer Foundation and other participants. The discussion aims to understand how far religiously inspired social groups can contribute to the empowerment of civil society vis-à-vis the state and its officially secular ideology. Beyond that, it aims to explain the role of civil society organisations in democratic governance, and the possibility of creating social capital in societies lacking a clear ‘overlap- ping consensus’ on issues of citizenship, morality and national identity. The hesitancy at the beginning turns into friendship, the distance into understanding, stiff looks and tensions into humorous jokes, and differences into richness. Abant is boldly moving towards an institutionalization. The objective is evident: Talking about some of the problems the country is facing, debating them and offering solutions; on a civil ground, within the framework of knowledge and deliberation. Some labelled the ideas in the concluding declarations as “revolutionary,” “renaissance,” and “first indications of a religious reform.” Some others (in minority) saw them “dangerous” and “non-sense.” In fact, the result is neither a “revolution” nor “non-sense” It is an indication of a quest for opening new horizons or creating a novel vision. When and under what conditions does religion become a source of cooperation rather than conflict in the civil society? The Gülen movement is an Islamic social movement that bases its philosophy on increasing religious consciousness at the individual level and making Islam an important social force in the public sphere. It is this intellectual and social activism that raises the Gülen movement of Turkey as a global phenomenon to the focus of socio-political analysis. The Gülen community brings different sectors of the society together to create and facilitate a ‘common intellect’ to brainstorm and offer ‘civil responses’ to social issues. The move- ment sees this as a more subtle, but more effective, and legitimate way of influencing public debate and policy. Hence, the movement initiated a series of symposiums, known as Abant Workshops in Turkey. The scope of the meetings was later expanded to include a wider audi- ence in Europe, the U.S., and the Middle East. In early 1990s the Gülen Movement launched a silent but persistent public relations cam- paign. Fethullah Gülen openly met with the prominent figures of government and politics, and gave interviews to some popular newspapers and magazines. With a thriving media net- work, private schools, and business associations the movement seemed to have entered a new stage in its relations with the outside world. This new stage was not a simple outreach effort; it was rather a confident step to carve a niche in the increasingly diversified Turkish public sphere. The instigation of a series of workshops known as Abant Platforms was one of the biggest steps in this process. The workshops brought academics, politicians, and intellectu- als together to discuss some of the thorniest issues of, first, Turkey, such as secularism and pluralism, and then the Muslim World, such as war, globalization and modernization. This paper seeks to explain the motives behind this kind of an ambitious project and its possible implications for the movement itself, for Turkey and for the Muslim World in transition.
Reports on the topic "Religious organisations"
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Elelubo, Siju. Rapid Scoping Review 2025: Kenya. Institute of Development Studies, 2025. https://doi.org/10.19088/ids.2025.028.
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Kenya’s socio-political environment presents significant challenges for women’s rights and lesbian, gay, bisexual, transgender, queer, intersex, and more (LGBTQI+) rights. Conservative social attitudes – deeply influenced by religious beliefs, political leaders, and traditional norms – exacerbate these challenges. There have also been efforts to uphold traditional gender norms and hierarchical structures, including restricting access to sexual and reproductive health services. Economic factors, such as funding constraints, further impact the ability of organisations to sustain advocacy and support efforts for women’s rights and LGBTQI+ rights. For this brief, a total of eight organisations, individuals, and smaller groups were analysed, offering a well-rounded perspective on efforts to counter rollback. It explores the context of rollback, the landscape of anti-rollback actors, counter-rollback strategies, and gaps and areas for future research and work.
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Carter, Becky. Women’s and Girls’ Experiences of Security and Justice in Somaliland. Institute of Development Studies (IDS), 2021. http://dx.doi.org/10.19088/k4d.2021.077.
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This rapid review seeks to provide an overview of the publicly available literature from the academic, donor, and non-government organisation sources on women’s and girls’ experiences of statutory and customary security and justice in Somaliland. In Somaliland women and girls experience poor security, with high rates of sexual and gender-based violence (SGBV), and significant barriers to gender equality in the pluralistic legal system. The predominant clan-based customary justice system, along with conservative social norms and religious beliefs, discriminates against women and girls, while weak formal state institutions are not able to deliver accessible and effective justice for vulnerable and marginalised groups. Social stigma silences SGBV survivors and their families, with many rape crimes resolved through customary compensation or marriage. National and international organisations have undertaken various activities to promote gender equality in security and justice, with support provided to formal and informal security and justice institutions and actors at national and local levels, as well as initiatives to empower women and girls.
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Mcgregor-Lowndes, Myles, Marie Balczun, and Alexandra Williamson. An Examination of Tax-Deductible Donations Made by Individual Australian Taxpayers in 2020-21: ACPNS Working Paper No. 76. Queensland University of Technology, 2023. http://dx.doi.org/10.5204/rep.eprints.242556.
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This study analyses published Australian Taxation Office (ATO) data and represents the extent and characterisitcs of tax-deductible donations made and claimed by Australian taxpayers to Deductible Gift Recipients (DGRs) at Item D9 Gifts or Donations in their individual income tax returns for the 2020–21 income year. Analysis of the ATO data showed that the total amount donated and claimed as tax-deductible donations in 2020–21 was $4.39 billion (compared to $3.85 billion for the previous income year). This constitutes a increase of 14.19 per cent or $545.72 million. The average tax-deductible donation made to DGRs and claimed by Australian taxpayers in 2020–21 was $1,047.27 (compared to $886.75 in the previous income year). This is an increase of 18.10 per cent. Not all charitable organisations qualify for DGR status e.g., many religious or educational institutions, and donations to these organisations are not deductible gifts. The data does not include corporate and trust taxpayers. Expenses such as raffles, sponsorships, fundraising purchases (e.g., sweets, tickets to special events) or volunteering are generally not deductible as ‘gifts’.
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Carter, Becky. Inclusion in Crisis Response, Recovery and Resilience. Institute of Development Studies (IDS), 2021. http://dx.doi.org/10.19088/k4d.2021.079.
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This rapid review provides examples of what has worked to include people in humanitarian assistance who experience heightened vulnerability during crises, due to social inequalities and discrimination relating to gender, age, disability, sexual orientation, gender identity and/or expression, and sex characteristics; and religious belief . Overall, robust evidence is limited for what are, in most cases, relatively new areas of practice in challenging crisis situations. However, the literature does identify promising practices. Emerging themes from the research on what has potential for improving inclusion in humanitarian assistance include: affected people’s meaningful participation in intervention planning and design; whole-of-community approaches while maintaining accountability to the targeted beneficiaries; multi-component approaches combining complementary strategies (e.g. economic empowerment with social norms change programming); longer-term, pre-crisis investment in relationships with, and capacity building of, local organisations; and disaggregating data and undertaking intersectional analyses to include those hardest to reach.
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Grados Bueno, Maria del Pilar. Rapid Scoping Review 2025: Mexico. Institute of Development Studies, 2025. https://doi.org/10.19088/ids.2025.029.
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In Mexico, significant progress has been made in promoting gender equality. This includes the enactment of national laws, increased public funding for gender equality, and the strengthening of gender-focused institutions. Mexico has implemented key policies and legal frameworks to protect the rights of lesbian, gay, bisexual, transgender, queer, intersex, and more (LGBTQI+) individuals. Despite these advances, organisations operate in an environment that remains adverse for women and LGBTQI+ people, especially in the face of increased polarisation, neoliberalism, and austerity measures. Conservative and religious groups, under the banner of the ‘blue wave’, have also mobilised to challenge progress on reproductive rights. They organised protests during key political debates aimed at expanding access to abortion at both national and local levels. Neo-conservative groups have also mobilised against the nationwide inclusion of SRHR in school curricula. Given this context, this document examines the strategies employed by eight collectives to counter rollback against women’s rights and LGBTQI+ rights. It explores the context of rollback, the landscape of anti-rollback actors, counter-rollback strategies, and gaps and areas for future research and work.
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Wilkinson, Annie. Question bank for healthcare workers during infectious disease outbreaks. Institute of Development Studies, 2025. https://doi.org/10.19088/sshap.2025.015.
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This question bank is a menu of qualitative questions related to healthcare workers’ knowledge, perceptions and practices during infectious disease outbreaks. The question bank will generate qualitative data on healthcare workers’ subjective understandings of risks, case management, protection and wider outbreak operations. These data can be used to inform risk communication and community engagement activities as well as other response pillars. Some of the issues covered in these questions are complex, for example stigma or views on vaccine safety. These topics may benefit from more in-depth follow up where views and perspectives can be explored more thoroughly. For the purposes of this question bank, healthcare workers encompass those people involved in the care of sick (or deceased) people or people working in support roles where they are likely to encounter infectious people. Healthcare workers could include doctors, nurses, community health and care workers, surveillance teams, ambulance drivers, midwives, traditional birth attendants, traditional and religious healers, burial teams, hospital porters and cleaners, and laboratory technicians. The healthcare workers could be working in these roles in government run settings, nongovernmental organisations, and in informal or private healthcare sectors; and they could be working in routine care or in specialist outbreak treatment facilities.
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Idris, Iffat. Areas and Population Groups in Pakistan Most Exposed to Combined Effects of Climate Change, Food Insecurity and COVID-19. Institute of Development Studies, 2021. http://dx.doi.org/10.19088/k4d.2021.058.
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There are strong interlinkages between the effects of climate change and natural disasters in Pakistan, food insecurity, and exposure to COVID-19. Areas/groups at risk of one will often be at risk of the others as well, demonstrating the complexities and multifaceted nature of vulnerability, risk, and exposure. In areas exposed to natural disasters, for example, there are likely to be higher levels of food insecurity. Key geographic areas at risk of the combined effects of climate change natural disasters and food insecurity in Pakistan are Balochistan, Sindh, southern Punjab, and parts of Khyber Pakhtunkhwa (KP). With the exception of Balochistan due to its very low population density, these are all also regions at high risk of COVID-19. Key population groups, especially at risk, are the poor and landless, and women. The poor, in particular, lack the capacity to adapt or recover from climate change impacts and natural disasters, face difficulties in accessing adequate food, and often live/work in conditions that promote transmission of COVID-19. This rapid review looks at areas and population groups in Pakistan most exposed to the combined effects of climate change and natural disasters, food insecurity and malnutrition, and COVID-19. The review draws on a mixture of academic and grey literature, including reports by development organisations. While considerable information was found about the diverse effects of climate change and natural disasters on different parts of the country (including down to district level), data on food insecurity was largely only at the provincial level. There are also significant gaps in the evidence base on specific population groups, notably religious minorities.
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Bourekba, Moussa. Climate Change and Violent Extremism in North Africa. The Barcelona Centre for International Affairs, 2021. http://dx.doi.org/10.55317/casc014.
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As climate change intensifies in many parts of the world, more and more policymakers are concerned with its effects on human security and violence. From Lake Chad to the Philippines, including Afghanistan and Syria, some violent extremist (VE) groups such as Boko Haram and the Islamic State exploit crises and conflicts resulting from environmental stress to recruit more followers, expand their influence and even gain territorial control. In such cases, climate change may be described as a “risk multiplier” that exacerbates a number of conflict drivers. Against this backdrop, this case study looks at the relationship between climate change and violent extremism in North Africa, and more specifically the Maghreb countries Algeria, Morocco and Tunisia, which are all affected by climate change and violent extremism. There are three justifications for this thematic and geographical focus. Firstly, these countries are affected by climate change in multiple ways: water scarcity, temperature variations and desertification are only a few examples of the numerous cross- border impacts of climate change in this region. Secondly, these three countries have been and remain affected by the activity of violent extremist groups such as Al Qaeda in the Islamic Maghreb (AQIM), the Islamic State organisation (IS) and their respective affiliated groups. Algeria endured a civil war from 1991 to 2002 in which Islamist groups opposed the government, while Morocco and Tunisia have been the targets of multiple terrorist attacks by jihadist individuals and organisations. Thirdly, the connection between climate change and violent extremism has received much less attention in the literature than other climate-related security risks. Although empirical research has not evidenced a direct relationship between climate change and violent extremism, there is a need to examine the ways they may feed each other or least intersect in the context of North African countries. Hence, this study concentrates on the ways violent extremism can reinforce vulnerability to the effects of climate change and on the potential effects of climate change on vulnerability to violent extremism. While most of the existing research on the interplay between climate change and violent extremism concentrates on terrorist organisations (Asaka, 2021; Nett and Rüttinger, 2016; Renard, 2008), this case study focuses on the conditions, drivers and patterns that can lead individuals to join such groups in North Africa. In other words, it looks at the way climate change can exacerbate a series of factors that are believed to lead to violent radicalisation – “a personal process in which individuals adopt extreme political, social, and/or religious ideals and aspirations, and where the attainment of particular goals justifies the use of indiscriminate violence” (Wilner and Dubouloz, 2010: 38). This approach is needed not only to anticipate how climate change could possibly affect violent extremism in the medium and long run but also to determine whether and how the policy responses to both phenomena should intersect in the near future. Does climate change affect the patterns of violent extremism in North Africa? If so, how do these phenomena interact in this region? To answer these questions, the case study paper first gives an overview of the threat posed by violent extremism in the countries of study and examines the drivers and factors that are believed to lead to violent extremism in North Africa. Secondly, it discusses how these drivers could be affected by the effects of climate change on resources, livelihoods, mobility and other factors. Finally, an attempt is made to understand the possible interactions between climate change and violent extremism in the future and the implications for policymaking.
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Szałańska, Justyna, Justyna Gać, Ewa Jastrzębska, et al. Country report: Poland. Welcoming spaces in relation to social wellbeing, economic viability and political stability in shrinking regions. Welcoming Spaces Consortium, 2022. http://dx.doi.org/10.33119/welcoming_spaces_2022.
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This report aims to present findings of the research conducted in Poland within the Work Package 1 of the Welcoming Spaces project, namely “Welcoming spaces” in relation to economic viability, social wellbeing and political stability in shrinking regions. The main aim of the mentioned research was to examine how welcoming initiatives are organised and implemented in the selected shrinking localities in Poland. In particular, the creation of welcoming initiatives concerning social wellbeing, economic viability and political stability was assessed. To accomplish this objective, five localities were selected purposefully, namely Łomża (city with powiat status) and Zambrów (urban commune) in Podlaskie Voivodeship and Łuków (town), Wohyń (rural commune) and Zalesie (rural commune) in Lubelskie Voivodeship. Within these localities, 23 welcoming initiatives were identified, out of which 12 were chosen for in-depth research. The field research was conducted in all five localities between March and December 2021. During this period, the SGH Warsaw School of Economics team conducted 43 interviews with institutional stakeholders (representatives of local governments, schools, non-governmental organisations – NGOs, religious organisations and private companies) and individuals (both migrant newcomers and native residents). In addition, local government representatives were surveyed to compare their policies, measures and stances toward migrant inhabitants and local development. The research was also complemented with the literature review, policy documents analysis, and local media outlets discourse analysis. Until February 2022 and the outbreak of war in Ukraine, welcoming spaces in Poland were scarce and spatially limited to the big cities like Warsaw, Cracow, Wrocław, Gdańsk, Lublin or Białystok, governed by liberal mayors and city councils open to accept migrants and treat them as a valuable human asset of the city community. However, in smaller cities, towns and rural areas, especially in shrinking regions, welcoming spaces have been highly conditioned by welcoming initiatives carried out mainly by civil society organisations (CSOs). It is very likely that the war in Ukraine will completely change the situation we write about in this country report. However, this crisis and its consequences were not the subjects of our desk research and fieldwork in Poland, which ended in December 2021. As of late July 2022, the number of border crossings from Ukraine to Poland is almost 5 million and the number of forced migrants registered for temporary protection or similar national protection scheme concern 1.3 million people (UNHCR 2022). However, the number of those who have decided to stay in Poland is estimated at around 1.5 million (Duszczyk and Kaczmarczyk 2022). Such a large influx of forced migrants from Ukraine within five months already affects the demographic situation in the country and access to public services, mainly in large and medium-size cities1 . Depending on the development of events in Ukraine and the number of migrants who will decide to stay in Poland in the following months, the functioning of the domestic labour market, education, health service, and social assistance may significantly change. The following months may also bring new changes in the law relating to foreigners, aimed at their easier integration in the country. Access to housing in cities is already a considerable challenge, which may result in measures to encourage foreigners to settle in smaller towns and rural areas. Given these dynamic changes in the migration situation of the country, as well as in the area of admission and integration activities, Poland seems to be slowly becoming one great welcoming space. It is worth mentioning that the main institutional actors in this area have been NGOs and local governments since the beginning of the humanitarian crisis in Ukraine. An important supporting and coordinating role has also been played by international organisations such as the United Nations High Commissioner for Refugees (UNHCR), which launched its inter-agency Regional Refugee Response Plan (RRRP) in early spring to address the most urgent needs of the population of forced migrants and their host countries in this part of Europe (UNHCR 2022a; UNHCR 2022b; UNHCR 2022c). Based on the number of newly emerged welcoming initiatives and the pace of this emergence, they will soon become an everyday reality for every municipality in Poland. Therefore, it is difficult to find more up-todate circumstances for the “Welcoming Spaces” project objective, which is “to rethink ways forward in creating inclusive space in such a way that it will contribute firstly to the successful integration of migrants in demographically and economically shrinking areas and simultaneously to the revitalization of these places”. Furthermore, the initiatives we selected as case studies for our research should be widely promoted and treated as a model of migrants’ inclusion into the new communities. On the other hand, we need to emphasize here that the empirical material was collected between March and December 2021, before the outbreak of war in Ukraine. As such, it does not reflect the new reality in Poland
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Lamarque, Hugh, and Hannah Brown. Key considerations: Mpox in the Busia-Malaba border region linking Uganda and Kenya. Institute of Development Studies, 2025. https://doi.org/10.19088/sshap.2025.022.
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Mpox has spread along the Busia-Malaba border that links eastern Uganda and western Kenya, with risk factors centred on cross-border mobility. Community responses to mpox are shaped by access to information on radio, television and social media as well as local terminologies, understandings of disease aetiology, spiritual and religious beliefs, household structures and cross-border mobility patterns. Despite vaccine allocations from the World Health Organization (WHO), the response has been hindered by resource constraints, mistrust and cross-border challenges. This brief summarises findings on how mpox is perceived and managed in the Busia-Malaba border region. It draws on a rapid review of qualitative data, local media, non-governmental organisation (NGO) and academic reports, and cultural histories based on long-term research in the region.