USLUGE CRKAVA I VERSKIH ZAJEDNICA

In this paper the author points to the significance of churches and religious organizations in all domains of social life and to the numerous services they offer to interested parties, not only to individuals, but to legal entities as well. This relationship between church and state has not always been the same, nor has the scope of the services which church and religious organizations offer to those in need. It has depended (and will continue to depend) mostly on the fact whether they perform their services in monarchies or republics and whether there is a separation of church and state. Nevertheless, it is undisputable that there are numerous fields in which various services can be offered by religious organizations - the scope has widened particularly after the collapse of socialism at the end of the 20th century. It is not a rare case that church dignitaries play an important role in the functioning of a particular social community, even in political life. The scope of this paper is not large enough to identify and analyze all the activities and versatile services which church and religious organizations offer to those in need, the most important being education and upbringing of young people, the spread of culture’s practices and beliefs, perseverance in preserving and protecting traditional values, holding masses and liturgies, spiritual growth of the believers, charity and humanitarian work, building and restauration of houses of worship, establishing educational institutions, organization of lectures in the field of religious education from elementary schools to higher education institutions, etc.

How Lean transforms relationships to empower employees and increase impact

The challenges of humanitarian leadership are well-studied by the social sciences. However, there is untapped potential in applying private sector management principles and best practices to humanitarian work. Some non- profit organisations have fruitful experience applying Lean Management, an innovative management system developed by Toyota, which is not just about manufacturing better cars or improving industrial processes. Lean focuses the organisation on providing more value to its customers which, in the case of the humanitarian sector, are its beneficiaries. Our panel shared their experience of using Lean Management to address common issues in humanitarian operations. Their stories demonstrate the potential of Lean to transform work and relationships by devolving power to lower-level workers and partners. By empowering staff and local entities, it also improves relationships, collaboration, and ultimately the outcomes of humanitarian missions.

Promoting Voice and Agency Among Forcibly Displaced Children and Adolescents: Participatory Approaches to Practice in Conflict-Affected Settings

Globally, large numbers of children and adolescents are displaced by armed conflict, which poses significant threats to their mental health, psychosocial well-being, and protection. Although humanitarian work to support mental health, psychosocial well-being, and protection has done considerable good, this paper analyzes how humanitarian action is limited by excessive reliance on a top-down approach. Although the focus is on settings of armed conflict, the analysis offered in this paper applies also to the wider array of humanitarian settings that spawn increasing numbers of refugees globally.

God will reward you: Muslim practices of caring for precarious migrants in the context of secular suspicion

In recent years, Muslims have become more visibly invested in humanitarian work in France. Based on ethnographic fieldwork in Marseille, this article examines local initiatives to care for precarious others whose lives are neither materially supported nor socially recognized within the current French political regime. Engaging with critical French scholarship on humanitarianism as care for others associated with emergency, suffering and the politics of compassion, I show how food-distribution (maraudes) by Muslim-run humanitarian associations also draw from Islamic ethics of care. While social dynamics related to gender, class, race and generation structure the maraudes, the foregrounding of shared precarity, and of religious duty and piety over pity, challenges the ‘hierarchies of deservingness’ established by humanitarian border regimes. In caring for precarious others, Muslims must navigate both the secular suspicion directed towards Islam and the securitization of migration. Carrying out the religious duty of helping those in need, they are ‘laying claim to public space’ for both Muslims and precarious migrants.

Humanitarian Work and Organizational Psychology

Humanitarian simply means putting people first. Humanitarian work and organizational psychology puts people first in at least two major ways. One is by enabling humanitarian workers and organizations (like aid charities, for instance) to become more effective in what they do. The other is by aiming to help make working conditions, regardless of sector or type of work, humanitarian. Before the COVID-19 pandemic, the International Labor Organization (ILO) associated the world of work with a range of inhumane and unsustainable working conditions. A ‘new normal’ for working conditions was insecure, precarious work, working poverty, and income inequality. Viewed through this lens, the COVID-19 virus became a disruptor, with the potential to either set back or dramatically advance the preexisting 2016–2030 United Nations Sustainable Development Goals (SDGs). The SDGs had been focusing, and subsequently refocused minds even more, on “eradicating poverty in all its forms,” everywhere. A focal point within humanitarian work and organizational psychology is that any eradication of poverty, post COVID-19, must include not simply a return to 2019-style economic slavery-like conditions but unfettered access to sustainable livelihood. Humanitarian work and organizational psychology arguably contributes toward advancing the SDGs, and putting people first, in at least four main ways. Using the metaphor of a house, first its foundations are ethical (serving empowerment rather than power), historical (in humanitarian work and human services like employee assistance programs), conceptual (replacing the idea of “job” with sustainable livelihood), and political (advancing new diplomacies for bending political will to humanitarian evidence and ethics). Second, its levels are systemic, spanning individual (e.g., selecting for humanitarian values), organizational (e.g., helping food banks during the COVID-19 pandemic, providing startup training for business entrepreneurs in low-income neighborhoods), and societal (advocating for humanitarian interventions like wage subsidies and other forms of social protection). Third, its spaces traverse poverty lines; minimum, living, and maximum wages; formal and informal sectors; and transitions and transformations among unemployment, underemployment, and decent work. Fourth, its vistas include promoting livelihood security for all by balancing automation with social protection like universal basic income (UBI), and organizational social responsibility (protecting the biosphere). In these ways we may also sustain our own livelihoods, as humanitarian work and organizational psychologists.

Humanitarian diplomacy in ASEAN

Progress on regional cooperation in Southeast Asia is often punctuated by decades rather than years. The exposure of the wider Asia-Pacific to natural hazards renders it the world’s most disaster prone. Since the Indian Ocean earthquake and tsunami in 2004, there have been three significant broad trends that have shaped humanitarian diplomacy, namely ASEAN as a platform for engagement, sectoral approaches and a diversifying multi-stakeholder environment creating a multi-level regionalism in Southeast Asia. States and societies in Southeast Asia have demonstrated a commitment to building humanitarian capacity which is often termed ‘nationally led, regionally supported and international as necessary’ so that they can lead response to natural hazards. The experience of natural hazards offers an important reference for humanitarian work in other areas, notably health emergencies and conflict settings. However, the localization of the global humanitarian system beyond the regional and national levels to local communities remains far from certain, and progress made in this arena may yet come undone without sustained and substantive political commitment from ASEAN member states.

6. Civil society, NGOs, and refugees

This chapter focuses on the role of civil society, non-governmental organizations (NGOs), and refugee-led initiatives in protecting and assisting refugees and other forced migrants. A number of civil society actors were involved with the drafting of the 1951 Refugee Convention. Moreover, it was a civil society movement that persuaded states to declare the UN’s World Refugee Year 60 years ago. Both refugees and humanitarian actors now face a multitude of new security challenges, such as the changing nature of conflict and the worldwide spread of terrorism. As a consequence, it has become extremely dangerous for aid workers to carry out their humanitarian work.

عمل المرأة المسلمة وآثاره على الأسرة والمجتمع، وأثره على أحقيتها في المال المشترك

This research deals with the work of the Muslim wife, and the consequent disagreement between the spouses regarding it and the salary of the wife, and her entitlement to the joint money. This is because there is an urgent need at this time to rooting the saying about this issue, given the rapid developments that characterize this age. As the current life has made the exit of women to work essential in light of complex social and economic conditions, this issue has become one of the most serious issues that cause conflict and discord between spouses. The research uncovered the origin of marital disputes that may occur due to the wife's work and salary, and the money earned during marriage, and I followed the comparative analytical inductive approach in it. She divided it into an introduction, a preface - in which it clarified the objectives of Islamic law in marriage - and three topics: the first presented the rights and duties of the spouses, while the second came to explain the impact of a woman’s work on the family and society, then she allocated the third to the effect of her work on her entitlement to joint money. The research concluded that knowing the two parties to the marital relationship of each of their rights and duties works to stabilize the spouses, and defuse the discord and conflict between them. Women and men are partners in the architecture of human life and succession on earth. The woman is the basis of the family, the family is the most important human institution, and the good of society is subordinate to the good of the family. The more a society is based on respect and appreciation for women, the easier it will be in establishing their rights and the further from harming them. Good cohabitation requires that the wife not do anything except with the consent of her husband, and on top of those matters is her going out to work. The development occurred - negatively or positively - in Muslim societies led to the mixing of the spouses' money. The wife's contribution to her financial and intangible effort is the motivation behind establishing her share in the joint money. Therefore, the researcher recommends that the work be undertaken to restore the correct religious concepts to society, as the man learns fatherly experiences and the experiences of living within the family, and Islam's honor to women in order to eliminate the tendencies to reduce them and their humanitarian work. Women are made aware that work is not limited to material work with pay only, and that motherhood is the ultimate in work. Limiting the issuance of public fatwas regarding the wife’s work and salary, and looking at the outcome of judgments, and the purposes of Sharia when issuing a fatwa in which no Sharia text is mentioned. Fiqh councils and the role of fatwas should bring the reality on the table to research and fatwa. The use of reason and not rigidity on the rulings decided by our venerable jurists, as long as it does not deny an opinion on the subject of Ijtihad.