This book investigates the ways in which the humanitarian system is secular and understands religious beliefs and practices when responding to disasters. The book teases out the reasons why humanitarians are reluctant to engage with what are seen as "messy" cultural dynamics within the communities they work with, and how this can lead to strained or broken relationships with disaster-affected populations and irrelevant and inappropriate disaster assistance that imposes distant and relatively meaningless values. In order to interrogate secular boundaries within humanitarian response, the book draws particularly on qualitative primary data from the aftermath of Typhoon Haiyan in the Philippines. The case study shows how religious practices and beliefs strongly influenced people's disaster experience, yet humanitarian organisations often failed to recognise or engage with this. Whilst secularity in the humanitarian system does not completely exclude religious participation and expression, it does create biases and boundaries. Many humanitarians view their secularity as essential to their position of impartiality and cultural sensitivity in comparison to what were seen as the biased and unprofessional beliefs and practices of religions and religious actors, even though disaster-affected people felt that it was the secular humanitarians that were less impartial and culturally sensitive. This empirically driven examination of the role of secularity within humanitarianism will be of interest to the growing field of "pracademic" researchers across NGOs, government, consultancy, and think tanks, as well as researchers working directly within academic institutions.

Strengthening local humanitarian engagement demands not only rethinking dominant understandings of religion, but also revisiting the principles and practices of humanitarianism. This book articulates key aspects of the 'transborder discourse' necessary for humanitarian dialogue in the 21st century.

The global humanitarian movement, which originated within Western religious organizations in the early nineteenth century, has been of most important forces in world politics in advancing both human rights and human welfare. While the religious groups that founded the movement originally focused on conversion, in time more secular concerns came to dominate. By the end of the nineteenth century, increasingly professionalized yet nominally religious organization shifted from reliance on the good book to the public health manual. Over the course of the twentieth century, the secularization of humanitarianism only increased, and by the 1970s the movement's religious inspiration, generally speaking, was marginal to its agenda. However, beginning in the 1980s, religiously inspired humanitarian movements experienced a major revival, and today they are virtual equals of their secular brethren. From church-sponsored AIDS prevention campaigns in Africa to Muslim charity efforts in flood-stricken Pakistan to Hindu charities in India, religious groups have altered the character of the global humanitarian movement. Moreover, even secular groups now gesture toward religious inspiration in their work. Clearly, the broad, inexorable march toward secularism predicted by so many Westerners has halted, which is especially intriguing with regard to humanitarianism. Not only was it a highly secularized movement just forty years ago, but its principles were based on those we associate with "rational" modernity: cosmopolitan one-worldism and material (as opposed to spiritual) progress. How and why did this happen, and what does it mean for humanitarianism writ large? That is the question that the eminent scholars Michael Barnett and Janice Stein pose in Sacred Aid, and for answers they have gathered chapters from leading scholars that focus on the relationship between secularism and religion in contemporary humanitarianism throughout the developing world. Collectively, the chapters in this volume comprise an original and authoritative account of religion has reshaped the global humanitarian movement in recent times.

Religion has always played an important, if often contested, role in the public domain. This book focuses on how faith-based organisations (FBOs) interact with the public sphere, showing how faith-based actors are themselves shaped by wider processes and global forces such as globalisation, migration, foreign policy and neoliberal markets. Focusing on a case study of an FBO in Morocco which gives aid to sub-Saharan African irregular migrants, the book reveals some of the challenges the organisation faces as it tries to negotiate at once local, national and international contexts through their particular Christian values. This book contends that the contradictions, tensions and ambiguities that arise are primarily a result of the organisation having to negotiate a normative global secular liberalism which requires a strict demarcation between religion and politics, and religion and the secular. Faith-based actors, particularly within humanitarianism, have to constantly navigate this divide and in examining the question of how religious values translate into humanitarian and development practices, categories such as religion, the secular and politics and the boundaries between them will need to be interrogated. This book explores the diversity and complexity of the work of FBOs and will be of great interest to students and researchers working at the intersections of humanitarianism and development studies, politics and religion.

Strengthening local humanitarian engagement demands not only rethinking dominant understandings of religion, but also revisiting the principles and practices of humanitarianism. This book articulates key aspects of the 'transborder discourse' necessary for humanitarian dialogue in the 21st century.

This book explores the interplay and dialogue between faith communities and the humanitarian-development community. Faith and religion are key influencers of thought and practice in many communities around the world and development practitioners would not be able to change behaviours for improved health and social relations without the understanding and influence of those with authority in communities, such as religious leaders. Equally, religious leaders feel responsibilities to their communities, but do not necessarily have the technical knowledge and resources at hand to provide the information or services needed to promote the well-being of all in their scope of influence. The book demonstrates that partnerships between humanitarian-development practitioners and religious communities can be mutually beneficial exchanges, but that there are also frequently pitfalls along the way and opportunities for lessons to be learned by each party. Delving into how humanitarians and faith communities engage with one another, the book focuses on building knowledge about how they interact as peers with different yet complementary roles in community development. The authors draw on the Channels of Hope methodology, a tool which seeks to engage faith leaders in addressing social norms and enact social change, as well as other related research in the sector to demonstrate the many ways in which humanitarian and development policy makers and practitioners could achieve more systematic engagement with faith groups. This book is an important contribution to the growing body of literature on faith and development, and will be useful both to researchers, and to practitioners working with faith communities.

This volume gathers together expertise from academics and practitioners in order to investigate the interconnections and interactions between religion, migration and the refugee regime.