Measurement as reflection in faith-based social action

The role of faith-based groups in social action in communities has been demonstrated in a significant body of regional publications aimed at community audiences. A systematic review of this literature (Dinham 2007) shows the considerable extent to which faith groups are engaged in social action in communities across England. It also identifies the diversity of language used to describe those activities and research approaches to capturing it. This article examines how this diversity poses challenges to demonstrating the value of faith-based activities to funders who support them and to policy makers who construct the contexts in which they work. It also notes the difficulties posed to discussing and comparing faith based activities in ways which might be helpful to faith groups’ own constructive reflective practice and to the learning they could share with each other and contribute to the wider voluntary and community sector. It considers this in the context of how power accrues around what is measured and therefore valued and recognised. It goes on to reflect upon a process of developing a measurement approach which has been ongoing since summer 2008, examining the problems and challenges involved. A starting point is that faith based social action in communities is both highly valuable and yet currently difficult to measure. We discuss the possibility of moving towards such measureability by rooting it in community development approaches and values. The aim is to balance the demands of accountability and demonstrability with the values of community development, to produce a ‘bottom up’ reflective praxis which can support and empower local faith communities to be heard on their own terms whilst at the same time defining and refining those terms. In these ways, it is intended both for practitioners engaging in faith-based social action and its evaluation, and for policy-makers and funders wishing to engage with its value and contribution

Introduction : Setting the stage

Religion has become a pressing matter in different fields of multicultural European society, which raises the question as to how best to govern religious diversity. What we argue in this book is that a successful governance of religious diversity necessitates the development of religious literacy. As such, religious literacy can be understood in a variety of ways depending on the particular context. This book draws on different empirical case studies concerning Finland, covering traditional Finnish religious movements and issues pertaining to immigration and the growing ethnic and religious diversity of Finnish society. In doing so, it delves, among other matters, into the field of school education and state policies against radicalization and violence.Peer reviewe

Introduction : Setting the stage

Religion has become a pressing matter in different fields of multicultural European society, which raises the question as to how best to govern religious diversity. What we argue in this book is that a successful governance of religious diversity necessitates the development of religious literacy. As such, religious literacy can be understood in a variety of ways depending on the particular context. This book draws on different empirical case studies concerning Finland, covering traditional Finnish religious movements and issues pertaining to immigration and the growing ethnic and religious diversity of Finnish society. In doing so, it delves, among other matters, into the field of school education and state policies against radicalization and violence.Peer reviewe

Introduction : Setting the stage

Religion has become a pressing matter in different fields of multicultural European society, which raises the question as to how best to govern religious diversity. What we argue in this book is that a successful governance of religious diversity necessitates the development of religious literacy. As such, religious literacy can be understood in a variety of ways depending on the particular context. This book draws on different empirical case studies concerning Finland, covering traditional Finnish religious movements and issues pertaining to immigration and the growing ethnic and religious diversity of Finnish society. In doing so, it delves, among other matters, into the field of school education and state policies against radicalization and violence.Peer reviewe

Re for Real: The Future of Teaching and Learning about Religion & Belief

Report on a national research project led by the Faiths & Civil Society Unit at Goldsmith University of London

Are codes of ethics promoting religious literacy for social work practice?

As codes of ethics play at least a symbolic, if not educational, role in highlighting and informing professional priorities, 16 codes of ethics for social work practice were examined for references to religion and belief and analysed against the four domains of Dinham’s religious literacy framework. Although religion and belief are mentioned in all but two of the documents, approximately half the surveyed codes only mention religion and belief in respect of either knowledge or skills. Some recognise the need for social workers to be aware of their own biases, but very few recognise the need to explain what is meant by religion and belief, despite these terms being in flux. While codes of ethics can contribute to the development of religious literacy among social workers, this requires social workers who already have some religious literacy to actively participate when codes of ethics are being revised

Do the regulatory standards require religious literacy of U.K. health and social care professionals?

Health and social care professionals need sufficient religious literacy in order to handle the complexities of religious beliefs and practices, including the growing numbers who identify with other belief systems and those who claim to identify with no religion. The extent to which the need for religious literacy has been formalised was examined in an analysis of regulatory frameworks for health and social care professionals in the UK. Although all but one of the regulators make some reference to religion and beliefs, they are silent on the question as to what is meant by religion and beliefs. Some standards include a requirement not to impose one’s own beliefs on others, but there is very little requirement to develop a reflective, self-critical awareness of one’s own stance. Likewise, some standards refer to knowledge and skills required but greater specificity is required for these to be meaningful

'This is what democracy looks like' : New Labour's blind spot and peripheral vision

New Labour in government since 1997 has been roundly criticized for not possessing a clear, coherent and consistent democratic vision. The absence of such a grand vision has resulted, from this critical perspective, in an absence of 'joined-up' thinking about democracy in an evolving multi-level state. Tensions have been all too apparent between the government's desire to exert central direction - manifested in its most pathological form as 'control freakery' - and its democratising initiatives derived from 'third-way' obsessions with 'decentralising', 'empowering' and 'enabling'. The purpose of this article is to examine why New Labour displayed such apparently impaired democratic vision and why it appeared incapable of conceiving of democratic reform 'in the round'. This article seeks to explain these apparent paradoxes, however, through utilising the notion of 'macular degeneration'. In this analysis, the perceived democratic blind spot of New Labour at Westminster is connected to a democratic peripheral vision, which has envisaged innovative participatory and decentred initiatives in governance beyond Westminster

Religion, Resources and Representation: three narratives of engagement in British urban governance

Faith groups are increasingly regarded as important civil society participants in British urban governance. Faith engagement is linked to policies of social inclusion and “community cohesion,” particularly in the context of government concerns about radicalization along religious lines. Primary research is drawn upon in developing a critical and explicitly multifaith analysis of faith involvement. A narrative approach is used to contrast the different perspectives of national pol- icy makers, local stakeholders, and faith actors themselves. The narratives serve to illuminate not only this specific case but also the more general character of British urban governance as it takes on a more “decentered” form with greater blurring of boundaries between the public, private, and personal

Big sugar in southern Africa : rural development and the perverted potential of sugar/ethanol exports

This paper asks how investment in large-scale sugar cane production has contributed, and will contribute, to rural development in southern Africa. Taking a case study of the South African company Illovo in Zambia, the argument is made that the potential for greater tax revenue, domestic competition, access to resources and wealth distribution from sugar/ethanol production have all been perverted and with relatively little payoff in wage labour opportunities in return. If the benefits of agro-exports cannot be so easily assumed, then the prospective 'balance sheet' of biofuels needs to be re-examined. In this light, the paper advocates smaller-scale agrarian initiatives