Religion and post-disaster development

This chapter discusses the role religion and religious organizations can play in development following a natural disaster. The development efforts in Aceh, Indonesia, following the Indian Ocean tsunami in 2004 provide examples of how the nature of Acehnese society, its views on religion, the role of religious organizations in the region, and the activities of aid agencies at the time all contributed the the post-disaster experience in this society.The chapter also considers what the role of faith in such situations might mean for future development efforts, especially in the context of natural disaster.

On eschatology and the 'return to religion'

We begin with Tony Blair's July 2009 Australian visit. Mr Blair converted publicly to Catholicism in 2008. In Australia that year, he argued that the West was facing an internal crisis of confidence, as well as external threats. Blair warned in particular against what he called 'aggressive secularism' and the Western tendency to 'see people of religious faith as people to be pushed to one side'. The Australian's 'editor at large', Paul Kelly, responded enthusiastically. Blair's position represented 'the best argument against the rise of secular intolerance and its distorting of history in the education system by seeking to downgrade or eliminate religion in the West's story'. This stood in contrast to the Australian Labour Party's disastrous' distancing from the Christian tradition. Kelly styled Blair as opposing 'the fashionable Western idea that religion can be suppressed or confined to the private realm' as 'a delusion and dangerous'. The Australian's position is not surprising, given the news paper's long- standing, US-influenced neoconservative position.

Editorial Introduction: Religion and Postcolonialism

After the beginning there appeared some stranger texts
West’s Orientalism objectified the corpus’s otherness
And Modernity’s philology rendered their syntax as his own;
Thence followed the postmodern disruption of the aporia
Re-citing the alterity and the ousia of the Other’s face;
But it awaited the hybrid-angst of postcolonialism’s site
Whence the interrupted texts begun miming an-other meaning.

Spirituality, religion and youth: an introduction

 This chapter introduces the concepts of religion and spirituality, particularly as these relate to young people. It reviews some of the major changes that are occurring in contemporary society and how these changes are reflected in the types of religions and spiritualties that young people are practicing. The processes of globalization, international migration, and the mass media provide more choice and increase uncertainty. In this context, the chapter examines some case studies to illustrate how some young people are embracing these choices and uncertainty, practicing Witchcraft as a religion and finding spiritual meaning in dance parties such as raves. In contrast, other young people find various forms of fundamentalisms attractive because they offer certainty in the face of unsettling and insecure times. Finally we discuss the rise of Pentecostalism in Africa and the issue of religious teaching in secular schools.

Religion, heritage and the sustainable city : Hinduism and urbanisation in Jaipur

The speed and scale of urbanisation in India is unprecedented almost anywhere in the world and has tremendous global implications. The religious influence on the urban experience has resonances for all aspects of urban sustainability in India and yet it remains a blind spot while articulating sustainable urban policy.This book explores the historical and on-going influence of religion on urban planning, design, space utilisation, urban identities and communities. It argues that the conceptual and empirical approaches to planning sustainable cities in India need to be developed out of analytical concepts that define local sense of place and identity. Examining how Hindu religious heritage, beliefs and religiously influenced planning practices have impacted on sustainable urbanisation development in Jaipur and Indian cities in general, the book identifies the challenges and opportunities that ritualistic and belief resources pose for sustainability. It focuses on three key aspects: spatial segregation and ghettoisation; gender-inclusive urban development; and the nexus between religion, nature and urban development. This cutting-edge book is one of the first case studies linking Hindu religion, heritage, urban development, women and the environment in a way that responds to the realities of Indian cities. It opens up discussion on the nexus of religion and development, drawing out insightful policy implications for the sustainable urban planning of many cities in India and elsewhere in South Asia and the developing world.

Spirituality, religion, social support and health among older Australian adults

AIM: To examine the impact of perceived importance of spirituality or religion (ISR) and religious service attendance (RSA) on health and well-being in older Australians. METHODS: A cross-sectional survey of 752 community-dwelling men and women aged 55-85 years from the Hunter Region, New South Wales. RESULTS: Overall, 51% of participants felt spirituality or religion was important in their lives and 24% attended religious services at least 2-3 times a month. In univariate regression analyses, ISR and RSA were associated with increased levels of social support (P < 0.001). However, ISR was also associated with more comorbidities (incidence-rate ratio= 1.2, 95% confidence interval 1.08-1.33). There were no statistically significant associations between ISR or RSA and other measures such as mental and physical health. CONCLUSION: Spirituality and religious involvement have a beneficial impact on older Australians' perceptions of social support, and may enable individuals to better cope with the presence of multiple comorbidities later in life.