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This chapter explores how the polarization around religion and gender that plays out in contemporary international politics affects international development. It is that game changers in the context of polarization cannot be found by focusing on the loudest voices. The chapter explores the work of actors that are situated in the middle: religious feminists and religious development NGOs, in terms of how these actors navigate the polarization around religion and gender. It will conclude that rather than allowing the polarization in international politics to influence what happens at the grassroots, international development actors are uniquely equipped to depolarize by building networks and alliances in the middle that offer more inclusive language and approaches to promote gender equality and challenge gender-based violence. The chapter reflects on challenges and potential pitfalls of religious feminist and religious NGO approaches in their efforts to realize gender equality as part of their religious missions.

In this essay, I explore Pentecostal approaches to governance and security, taking an anthropological approach. I focus on Pentecostalism as a distinctive way of looking at and being in the world, one that understands the family as central in its approach governance and security. I highlight the paradox between Pentecostalism's strong orientation towards individual and family moral conduct and practices of female leadership in Pentecostal contexts. I conclude with some broader reflections on the implications for diplomacy and other practitioners of foreign policy.

This article analyses how faith-based civil society organisations have advocated the value-add of faith to governmental and non-governmental development actors in the highly secularised context of the Netherlands. Its social value lies in the space for reflexivity it opens up on how the religious and the secular are entangled in the field of development through shifting the gaze towards secularised Europe. Its academic value lies in how it combines the study of faith and development, with a critical analysis of the secular formations in which much of the thinking around faith and development is shaped. The article builds on an academic study of and long-term engagement with the Dutch non-governmental organisation (NGO)-based Knowledge Centre Religion and Development (KCRD), offering a critical overview of the KCRD's work between 2006 and 2016. Data were gathered through interviews, document analysis and participant observation as part of the academic research, as well as informal observations and analysis through professional engagement. The KCRD, because of its institutional setting, had to adopt an instrumental approach towards the role of religion in development, which prevented it from challenging the reigning secular paradigm in development and its biases towards faith-based actors. The article will recommend that future initiatives on faith and development more consciously anchor their approach to faith in their institutional practices and mainstream discussions on the European continent.

This book takes religion as an entry point for a deeper exploration into why practices of gender-based violence continue and what possible actions might help to contribute to their eradication. International donors are committed to reducing and ending gender-related harm, particularly violence against women, but clear answers as to why harmful practices persist are often slow to emerge. Theological research struggles to find strong links, yet religion is often referred to by local people as the reason for practices such as female cutting, male circumcision, early and forced marriage, nutritional taboos and birth practices, mandatory (un)veiling, harmful spiritual practices, polygamy, gender unequal marital and inheritance rights and so-called honour crimes. This book presents empirical cases of religious, non-religious and secular actors, including local and international governmental and non-governmental agencies in the fields of development, health and equality policies. Tracing their different understandings of how religion is entangled with gender-based violence both contextually as well as historically, the book sheds light on helpful and unhelpful as well as erroneous and harmful understandings of such practices in local and global perspectives. Centralising the perspectives of women themselves, this book will be an important read for development practitioners and policy makers, as well as for researchers across religious studies, gender studies, and global development.

This article examines the work of ABAAD so as to explore the complexities of doing gender activism in a country ruled by both the state and religious law. The work of this non-faith, non-political organisation allows for such an exploration within postcolonial settings where religious law has tremendous influence. In keeping with the scholarly debate on how contestations around gender and sexuality often play out where religious and secular matters intersect, we find it both relevant and important to consider the responses of ABAAD's gender activism in the context of Lebanon. We draw on the case of ABAAD to explore how "transformational approaches" propose to achieve gender equality and prevent gender-based violence through transforming patriarchal structures. We demonstrate that such "transformational approaches" require active yet careful engagement with religion through long-term dialogue and exchange. In the wake of the influx of Syrian refugees into Lebanon, interventions tend to focus on responding to the increase in gender-based violence in refugee communities. While such responses are urgent, necessary and important, we argue that they also include a shift from "transformational approaches" to "gendered humanitarianisms," which can hinder change in underlying discriminatory structures.

This article analyzes ethical issues arising in transreligious foster care placements in relation to foster children's needs regarding religious socialization and identification. Applying Urban Walker's expressive-collaborative framework to 30 qualitative interviews with foster parents, foster children, parents, and professionals, we elaborate and apply a three-level reflection on Christian foster parents' ethics of care in everyday practice of foster care. A first-level reflection demonstrates that integrating the foster child in the foster family often leads to predominant Christian socialization of foster children. A second-level reflection demonstrates asymmetry between foster parents and birth parents in the religious socialization of foster children, leading to confusion for the foster child and (potential) conflict with birth parents. Finally, a normative reflection leads us to conclude that foster children in transreligious placements need loose and hybrid moral frames in which they can alter, shift, and navigate their multiple identifications and partialities as part of their development.

AbstractMany ethnoreligious-minority foster children in several western countries, including the Netherlands, are placed and permanently live with ethnically and religiously non-matched foster families (i.e., in trans-religious foster care). We examine whether and which moral dilemmas exist around the issue of how religion should be weighted in trans-religious foster care to provide ethnoreligious-minority foster children with healthy identity development. We applied a thematic analysis to 17 qualitative interviews (seven foster parent/foster child dyads and three foster parents) taken from two pre-existing datasets. We retrieved five moral dilemmas in trans-religious foster care placements, which are discussed in relation to the following ethical arguments: (1) pressure from birth parents and parents of foster children to abide by their religious praxis; (2) objections of the foster family to the faith of the birth family; (3) a switch to the faith of the foster family by the foster child; (4) challenges to the religious identity searches of foster children due to ethnoreligious boundary drawing between majority and minority groups; and (5) the impact of religious traditions on the bodily integrity of foster children. We argue that it is in the best interest of foster children to have a foster family who, when making (some) religious choices on their behalf, is sensitive to the particular child and their developing identity with regard to their religious ideas and beliefs. Foster families need support regarding religious reflection and religious self-determinism in their foster children.