Religion And Comparative Development

Religion and Comparative Development is the first analytical endeavor on religion and government that incorporates microeconomic modeling of democracy and dictatorship as well as empirical linkages between religious norms and the bureaucratic provision of public goods within the framework of survey data analysis and public goods experiments. Moreover, it explores the rising significance of religion in Middle East and post-Soviet politics, as well as in current migration, security and party developments in the United States and Europe alike through these lenses.

With eighty percent of the world's population professing religious faith, religious belief is a common human characteristic. This fascinating and highly unique Handbook brings together state-of-the-art research on incorporating religion into development studies literature and research. The expert contributors illustrate that as religious identity is integral to a community's culture, exclusion of religious consideration will limit successful development interventions; it is therefore necessary to conflate religion and development to enhance efforts to improve the lives of the poor. Issues addressed include: key tenets, beliefs and histories of religions; religious response to development concerns (gender, environment, education, microfinance, humanitarian assistance); and the role of faith based organisations and missionaries in the wider development context. Practical case studies of countries across Africa, Eastern Europe and the Pacific (including Australia) underpin the research, providing evidence that the intersection between religion and development is neither new nor static. By way of conclusion, suggestions are prescribed for extensive further research in order to advance understanding of this nascent field. This path-breaking Handbook will prove a thought-provoking and stimulating reference tool for academics, researchers and students in international development, international relations, comparative religion and theology.

It provides a study of the prevailing religions of the world. By 'prevailing', it means 'living' and 'living religions', we mean such religions which are still observed and followed by a considerable number of people. Such religions include Hinduism, Buddhism, Jainism, Zoroastrianism, Judaism, Christianity, Islam, and Sikhism. Some may have doubts in accepting Zoroastrianism as a living religion and their doubts may not be taken as totally unfounded. For, hardly a few people, and those also mostly in a corner of India, observe this religion at present. But still there is justification for taking this religion as living, at least, on the following two grounds „ (1) It is still being observed as a religion by some people, howsoever small their number may be, and (2) As a religion it exhibits certain such important features which are worth considering and which have exerted considerable influence upon some of the great living religions like Judaism, Christianity and Islam. Towards the end (in the Appendix), the author has also included for our brief study of some of the ancient Asian religions like Taoism, Confucianism etc. These religions cannot, of course, be regarded as living religions, but still, in our opinion, they merit at least some of our attention due to the respect and regard they once commanded and the indelible impression they have left upon the minds of the people of the countries in which they once flourished. The subject of Comparative Religion as a scientific study of the various features of the different religions of the world in a comparative perspective is relatively a late development. It is hardly for a hundred years or so that the name Comparative Religion has gained currency and studies in this direction have been taken up in right earnest. Such a study requires an impartial, neutral and tolerant outlook and if at all there is any leaning or sympathy for any religion, it must be for religions other than one is own. Here the whole question regarding the methodology of a comparative study of religions may come up. We may see that at least two things seem necessary (though not sufficient) for collecting relevant materials which will make our study faithful and authentic: (1) A thorough study of the basic text or texts, along with the related works, belonging to a particular religion, and (2) An extensive dialogue with the followers of a particular religion along with a personal survey, both intensive and extensive, of the various religious practices carried on by them. The first one is easy to carry out. Perhaps most of the writers on comparative religion adopt this way. But adopting the second one in a serious and sincere spirit is not an easy task and therefore very few or hardly any adopt this method for studying religions. The aim of a study like this is partly to acquaint readers with the main aspects and features of the living religions of the world and partly to suggest the points of agreement and difference among the different religions.

Despite the increased trend towards secularisation in state schooling, issues of religion and spirituality have remained important. Increased pluralism within societies through expanding migration patterns is changing the religious and cultural contours of many countries in Europe and North America, and is creating a need for a deeper understanding of religious diversity. However, the lack of religious or spiritual education within the educational curriculum leaves a moral vacuum that can become a space to be exploited by religious extremism. More recently, religiously motivated incidences of terrorism in several parts of the world have heightened prejudicial attitudes and distrust of certain religions, in particular. These are profound concerns and there is an urgency to examine how religion, religious education and interfaith initiatives can address such misconceptions. This book is thus timely, focusing on an area that is often neglected, particularly on the role of religion in education for sustainable development. While religious organisations and faith communities have had a long history of involvement in both schooling and social service delivery in many countries, their role in reaching development goals has not always been explicitly recognised, as is evident even in the United Nations’ most recently conceptualised 2030 Agenda for Sustainable Development. Undeniably, the integration of religious dialogue into mainstream development issues is crucial because deep cleavages resulting from the issue of minority religious rights continue to give cause for concern and conflict in many countries. This edited book explores some of these tensions and issues and draws parallels across differing geographical contexts to help enhance our collective and comparative understanding of the role of religious education and institutions in advancing the post-2015 development agenda. The contributors to this volume each demonstrate that, while religion in education can contribute to understanding and respect, it is also a space that can be contested and co-opted. Without addressing the salience of religion, however, it will not be possible to foster peace and combat discrimination and prejudice. This book will be of interest to researchers, scholars and students in the field of comparative education and development, religious studies, theology and teacher development and training. This book may also be of interest to national and international policy makers. There are also numerous faith-based organisations, as well as other non-governmental organisations (NGOs) working on religion and education issues that may find these case studies a useful resource.

Comparative law of religions has developed in recent years as a new discipline at the intersection of legal and religious science, of theology and anthropology. This book presents a systematic theoretical basis for this new discipline. While law is mostly associated with the state, many religions also have their own internal law. These internal legal norms are aimed at a particular form of behaviour on the part of believers. They therefore play a particular role in conflicts arising today between certain religious forms of behaviour. The comparison of the internal law of religions serves to establish and explain the commonalities and differences between various religious legal traditions. The religions examined here include: the law of Christian denominations, Jewish law, Islamic law, Hindu law, Buddhist law, and other religious legal systems. The work assesses six current approaches to the comparative law of religions, evaluating their strengths and weaknesses, leading to the development of a new approach. The book discusses the role of religious law in state law and looks to likely future developments. The work will be essential for those interested in the administration of justice and politics, for those professions where intercultural competence is required, and for interreligious dialogue.