Religions, poverty reduction and global development institutions
Religions, poverty reduction and global development institutions
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宗教、减贫和全球发展机构
DOI：
10.1057/s41599-018-0167-8
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发表时间：
2018
影响因子：
4
通讯作者：
Tomalin E
中科院分区：
文献类型：
--
作者：
Tomalin E
宗教传统通过提供服务和提供精神资源，在个人和社区层面提供恢复能力的机制，在支持那些经历贫困的人方面一直发挥着核心作用。然而，宗教可以被视为支持助长不平等和冲突的社会结构和习俗，这一事实也强调了宗教传统在创造贫困条件方面的作用。虽然自第二次世界大战以来出现的西方领导的现代全球发展机构在本质上往往是世俗的，但在过去十年左右的时间里，这些全球发展机构以及学术发展研究明显地“转向宗教”。这反映出人们认识到现代化和世俗化不一定同时发生，宗教价值观和信仰行为者是推动减少贫困的重要决定因素，也是支撑贫困的结构和实践的重要决定因素。本文追溯了宗教与全球发展机构之间交往的三个阶段。在第一阶段，即殖民时期的“前世俗化”或“一体化”阶段，宗教与减贫紧密交织在一起，当代全球发展项目就是这一阶段的遗产。第二个阶段是“世俗化”或“碎片化”阶段，与全球发展工业时代有关，它建立在规范的世俗主义立场上，即现代化将而且确实应该导致世俗化。第三个阶段的特点是从21世纪初开始的“转向宗教”。将这三个阶段结合在一起，并反思第三阶段的动态性质，即“转向宗教”，本文以两个主要问题为基础。首先，这对于明显的世俗化进程意味着什么？这是否证明它们正在被逆转，我们正在目睹“发展的非世俗化”或“后世俗发展实践”的出现？第二，在发展领域工作的fbo在多大程度上可以被定义为新自由主义的“小分队”，由世俗的新自由主义社会、政治和经济制度塑造并被用来为其服务，或者我们是否需要发展一个更复杂的账户，以促进围绕减贫的更好的政策和实践？
Religious traditions have always played a central role in supporting those experiencing poverty, through service delivery as well as the provision of spiritual resources that provide mechanisms for resilience at both the individual and community level. However, the fact that religions can be seen to support social structures and practices that contribute towards inequality and conflict, also underscores a role for religious traditions in creating conditions of poverty. While the Western-led modern global development institutions that have emerged since the Second World War have tended to be secular in nature, over the past decade or so there has been an apparent ‘turn to religion’by these global development institutions, as well as in academic development studies. This reflects the realization that modernization and secularization do not necessarily go together, and that religious values and faith actors are important determinants in the drive to reduce poverty, as well as in structures and practices that underpin it. This paper traces three phases of engagement between religions and global development institutions. In phase one, the ‘pre-secular’or the ‘integrated phase’seen during the colonial era, religion and poverty reduction were intimately entwined, with the contemporary global development project being a legacy of this. The second phase is the ‘secular’or the ‘fragmented’phase, and relates to the era of the global development industry, which is founded on the normative secularist position that modernization will and indeed should lead to secularization. The third phase is characterized by the ‘turn to religion’from the early 2000s. Drawing the three phases together and reflecting on the nature of the dynamics within the third phase, the ‘turn to religion’, this paper is underpinned by two main questions. First, what does this mean for the apparent processes of secularization? Is this evidence that they are being reversed and that we are witnessing the emergence of the ‘desecularization of development’or of a ‘post-secular development praxis’? Second, to what extent are FBOs working in development to be defined as neo-liberalism’s ‘little platoons’—shaped by and instrumentalized to the service of secular neo-liberal social, political and economic systems, or do we need to develop a more sophisticated account that can contribute towards better policy and practice around poverty reduction?
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