The Welfare Church in Nigerian Prisons

2020 ◽  
Vol 33 (1-2) ◽  
pp. 51-68
Author(s):  
Lionel Njeukam
Keyword(s):  
Welfare State ◽  
The State ◽  
Religious Organizations ◽  
Religious Groups ◽  
Faith Based ◽  
Faith Based Organizations

Abstract In Nigeria, religious groups have played an important role to help prisoners. Although it is not unusual for religious organizations to operate within penitentiaries, this article gives attention to the scope and importance of the involvement of such organizations in the lives of inmates in Nigeria. In fact, faith-based organizations have been providing so much assistance in the form of clothing, food, medicine, and counselling that they have become an unofficial “welfare church” within the state. Indeed, churches have also considerably assisted in the rehabilitation of prisoners. In effect, religious organizations can be seen as a substitute to the quasi-absent welfare state in Nigeria.

scholarly journals All in it Together? Community Food Aid in a Multi-Ethnic Context

2017 ◽  
Vol 46 (3) ◽  
pp. 447-471 ◽  
Author(s):  
MADELEINE POWER ◽  
BOB DOHERTY ◽  
NEIL SMALL ◽  
SIMON TEASDALE ◽  
KATE E. PICKETT
Keyword(s):  
The State ◽  
Food Distribution ◽  
Food Aid ◽  
Religious Institutions ◽  
Religious Groups ◽  
Big Society ◽  
Faith Based ◽  
The North ◽  
Demographic Context

AbstractThis paper derives from a study of community food aid in a multi-ethnic, multi-faith city in the North of England. The paper begins to make sense of the diversity of types of food insecurity assistance, examines the potential exclusion of certain groups from receipt of food aid, and explores the relationship between food aid providers and the state. Faith-based food aid is common in the case study area, particularly among food bank provision to the most ‘destitute’ clients. While food aid is adopting service responsibilities previously borne by the state, this does not imply an extension of the ‘shadow state’. Rather, it appears reflective of a pre-welfare state system of food distribution, supported by religious institutions and individual/business philanthropy, but adapted to be consistent with elements of the ‘Big Society’ narrative. Most faith-based providers are Christian. There is little Muslim provision of (or utilisation of) food aid, despite the local demographic context. This raises concerns as to the unintentional exclusion of ethnic and religious groups, which we discuss in the concluding sections.

scholarly journals Whither Religious Moderation? The State and Management of Religious Affairs in Contemporary Indonesia

2019 ◽  
Vol 26 (3) ◽  
Author(s):  
Ismatu Ropi
Keyword(s):  
The State ◽  
Religious Toleration ◽  
Religious Groups ◽  
Religious Texts ◽  
Faith Based ◽  
Religious Symbolism ◽  
Middle Way ◽  
The Reformation ◽  
Religious Liberalism ◽  
The Government

The extent of religious values and symbols in encompassing the direction of Indonesian nation-state from the beginning of modern Indonesian history was the most popular determinant contestation in Indonesian political activism along with the emergence of the new sentiments of nationalism and anti-colonialism.  Following the embracement Pancasila, Indonesia would be neither a secular state in which religion was absolutely separated from the state nor a religious one where the state was organized on one particular faith.  Bearing in mind that religion is very important in the state system, the state normatively defines its role in the religious affair, as clearly outlines in the Constitution, paving the way for the government to take religious affairs as part of its service. For many decades, the government is very active in promoting religious toleration among the communities given to the heterogeneities of religious groups in Indonesia. Following the Reformation era, Indonesia has witnessed new waves of religious revivalism, putting religious symbols into the center of the stage.  To some extends, this such revivalism tends to undermine differences within particular religious groups glorifying the supremacy of a particular religious outlook and practices and opposing a more tolerant and inclusive understanding of religion. In turn, it also leads to rejecting the notion of a peaceful co-existence between different faith-based communities.  At the same time, Indonesia also witnesses the emergence of religious liberalism undermining the meaning of religious symbolism, ignoring the basic norms that have been preserved in religious texts. It seems imperative, therefore, for the government to promote the middle way in understanding and practicing religious life in Indonesia. This is the essence of religious moderation in contemporary Indonesia.

Governmental donor agencies and faith-based organizations

2005 ◽  
Vol 87 (858) ◽  
pp. 367-373 ◽  
Author(s):  
Anne-Marie Holenstein
Keyword(s):  
Sustainable Development ◽  
Development Cooperation ◽  
Religious Organizations ◽  
Faith Based ◽  
Peaceful Settlement ◽  
Faith Based Organizations ◽  
Donor Agencies

AbstractFor decades it has been taboo to mention the role played by religious organizations in development cooperation. Today, however, there is growing awareness of the contribution that these organizations can make to sustainable development, just as there is of the risk they pose of abuse and conflict aggravation. Those involved in development therefore have to learn to cope with the double-edged nature of these organizations. Government donor agencies and faith-based organizations should jointly monitor their work in conflict-prone areas to ascertain whether it fosters peaceful settlement of conflict or whether, in fact, it aggravates the violence.

scholarly journals Cultism in Rivers State: Causes, Faith-Based Organizations’ Role and the Setbacks

2019 ◽  
Vol 37 (1) ◽  
pp. 18-36
Author(s):  
George C Nche
Keyword(s):  
The State ◽  
Narrative Approach ◽  
Faith Based ◽  
Faith Based Organizations ◽  
Rivers State ◽  
Different Parts

This study explored the role of faith-based organizations (FBOs) in addressing the scourge of cultism in Rivers State. Views were elicited from 16 informants from different parts of the state. Using a descriptive narrative approach, the study revealed that youth unwillingness to work and unemployment were ranked highest among the factors responsible for the menace of cultism in Rivers State. Prayers and occasional enlightenment are the major roles FBOs (e.g. congregations) have played in addressing the menace amidst setbacks such as complicity of politicians, lack of fund and lack of cooperation from parents and local chiefs in some communities in the state. The implications of the findings for FBOs, youths and family are discussed.

Charitable Choice: The Religious Component of the US-Welfare-Reform — Theoretical and Methodological Reflections on "Faith-Based-Organizations" as Social Service Agencies

Numen ◽  
2006 ◽  
Vol 53 (1) ◽  
pp. 78-111 ◽  
Author(s):  
Alexander-Kenneth Nagel
Keyword(s):  
Welfare Reform ◽  
Social Service ◽  
Service Providers ◽  
Analytical Framework ◽  
Point Of View ◽  
Religious Organizations ◽  
Religious Institutions ◽  
Charitable Choice ◽  
Faith Based ◽  
Faith Based Organizations

AbstractAre religious institutions gaining new strength in the modern welfare state? The concept of "Charitable Choice" is part of a comprehensive welfare reform under the Clinton-Government in 1996. It aims at the formal inclusion of religious organizations ("Faith-Based-Organizations") into the public welfare system. The new relevance of religious organizations as social service providers goes along with a shift of ideas of social inequality and deviant behaviour in terms of having not only structural and economic but also behavioural and moral reasons. The question arises, what is so productive about Faith-Based-Organizations, and, are religious institutions perhaps even more efficient than "secular" agencies? In this essay, I will discuss these questions from a theoretical and methodological point of view, arguing that religious studies have to adjust their analytical framework to the new situation. Religion has by no means lost its collective and material dimension. Therefore, I shall present neo-institutional- and neo-capital-theories as more appropriate approaches than the outdated remains of secularization theory or postmodern etherealism.

scholarly journals Pengikut Sapta Darma di Tengah Pluralitas Terbatas

2020 ◽  
Vol 5 (1) ◽  
pp. 49-64
Author(s):  
Jayyidan Falakhi Mawaza ◽  
Rohit Mahatir Manese
Keyword(s):  
The State ◽  
Faith Based ◽  
State And Society ◽  
Definition Of Religion ◽  
Faith Based Organizations ◽  
Definition Of ◽  
Special Region

Abstract[English]: Indonesia is a country that has a variety of spiritual cultures. The area of Java Island is known to be the place with the most significant number of faith-based organizations. We observe that the Special Region of Yogyakarta is a region that has a very complex religion and belief. One of the organizations that embrace the faith is the Sapta Darma Belief. Followers of these streams of Sapta Darma beliefs often experience exclusion and resistance by the state and society. The state does exclusion through discriminatory policies, while the resistance from the community is carried out by stereotyping and labelling. It happens because the definition of religion itself follows the dominant religion. So, in the end, it can be said that this flow of belief still sees and feels that plurality is only for those who believe in significant religions. This paper will explain the attitude of the followers of the Sapta Darma school of trust in responding to such exclusion and resistance.Abstrak[Indonesia]: Indonesia merupakan negara kaya akan keragaman. Salah satunya adalah keberagaman budaya spiritual. Wilayah pulau jawa diketahui merupakan tempat dengan jumlah organisasi penghayat terbanyak termasuk juga Daerah Istimewa Yogyakarta merupakan wilayah yang kompleksitas pemeluk agama dan kepercayaan ini juga begitu banyak penulis lihat. Salah satu di antaranya adalah Aliran Kepercayaan Sapta Darma. Tetapi pengikut Aliran-aliran kepercayaan Sapta Darma ini seringkali mengalami ekslusi dan resistensi oleh negara dan masyarakat. Esklusi dilakukan oleh negara melalui kebijakan-kebijakan yang diskriminatif sedangkan resistensi dari masyarakat dilakukan dengan stereotyping dan labeling. Hal ini lahir karena pendefinisan agama itu sendiri mengikuti agama dominan.  Sehingga pada akhirnya bisa dikata aliran kepercayaan ini masih melihat dan merasakan bahwa pluralitas hanya bagi mereka yang berkeyakinan terhadap agama-agama besar. Tulisan ini ingin menjelaskan terkait dengan bagaimana sikap dari para pengikut aliran kepercayaan dalam hal ini pengikut Sapta Darma dalam merespon ekslusi dan resistensi tersebut. 

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