Abstract
This chapter starts from the premise that some 80 percent of the world’s population affirms some kind of religious identification, a percentage that is growing rather than declining. Emphasizing the significance of belief and practice in everyday lives and local contexts, we analyze the impact of religion and its relevance to social progress in a wide variety of fields: family, gender, and sexuality; diversity and democracy; conflict and peace; everyday wellbeing; and care for the earth. We also identify a series of cross-cutting themes that establish a foundation for policy-making.4 In the Introduction, we set out our overall goal, which is to provide ways to assess the nature and significance of religion in the specific local contexts in which social progress is pursued. Careful assessment includes attention to everyday practices, not just official doctrines. We demonstrate that religion-as identity, practice, belief, and membership-is integral to the social lives of a vast portion of the world’s population. Religion is in itself a cultural good; thus, social progress must include nurturing spaces in which individuals and collectivities can pursue religious ends. Section 16.2 on “Family, Gender, and Sexuality” affirms that domestic and gendered relationships have always been shaped by religious rules, rituals, and prohibitions. Here we offer tools for assessing both religious obstacles and the potential for partnership in the quest for progress in these most basic of social locations. Setting aside a lingering binary between secular progress and religious reaction is the first step. A burgeoning literature reveals a strong defense of the nuclear family on the part of some religious organizations, but also progressive reinterpretations and tactical uses of existing tradition on the part of others. Section 16.3 deals with “Religion, Diversity, and Democracy,” demonstrating the range of religious ecologies that arise from population movement and media connections. As multiple religious communities encounter each other, the goal remains constant: to discover how religiously diverse people learn to flourish in each other’s company. This implies the development of governing structures that are accountable to, and representative of, their citizens. We consider different understandings of multiculturalism and secularism, in addition to democracy itself, noting that religious traditions themselves have capacities to promote democratic governance. Not least, “street-level ecumenism” (pragmatic cooperative activity) is often more effective than a dialogue between religious or secular elites. Section 16.4 is concerned with “Religion, Conflict, and Peace.” A clear conclusion emerges: religion is neither inherently violent nor inherently peaceful, but includes practices, beliefs, values, and institutions that can lead in either direction. A careful assessment of the particular context and the particular religions in play is likely to enhance social progress. Close attention is paid to sites-geographical, political, and social-of potential destructive violence and effective peace-making. The sometimes tense relations between human rights and religion are central to the discussion. Section 16.5 turns in a different direction to examine the many dimensions of “Everyday Wellbeing: Economy, Education, Health, and Development.” We argue that economic wellbeing, education, and health care are goals shared by religious groups and are often woven into religious worldviews. That said, there are many places where religious ideas and practices are at odds with secular norms. Finding common ground is difficult, but well-chosen partnerships can vastly extend the reach of programs that enhance wellbeing. States, non-governmental organizations (NGOs), faith communities, and religiously infused local cultures all have a role to play. Section 16.6 is concerned with “Care for the Earth” itself, recognizing that religious understandings of the earth and faith-based activism on behalf of the environment share much with secular groups. Effective partnerships enhance the capacities of the diverse players in this field. More profoundly, at least some faith communities assert a moral stance which contests the very framing of “environment-as-resource” in global capitalist society, challenging thereby entrenched systems of power, knowledge, and technology. Section 16.7, entitled “Themes and Implications: An Action Toolkit,” captures the essence of the chapter. It starts by drawing the threads of the chapter together in five interconnected themes: the persistence of religion in the twenty-first century; the importance of context in discerning outcomes-underlining the role of social science in this; the urgent need for enhanced cultural competence and improved religious literacy; the significance of religion in initiating change; and-especially-the benefits of well-judged partnerships. Each of these themes concludes with an action toolkit. In sum, we argue that researchers and policy-makers pursuing social progress will benefit from careful attention to the power of religious ideas to motivate, of religious practices to shape ways of life, of religious communities to mobilize and extend the reach of social change, and of religious leaders and symbols to legitimate calls to action. The continuing need for critical but appreciative assessment and the demonstrable benefits of creative partnerships are our stand-out findings.
| Original language | English |
|---|---|
| Title of host publication | Rethinking Society for the 21st Century |
| Subtitle of host publication | Report of the International Panel on Social Progress: Volume 3: Transformations in Values, Norms, Cultures |
| Publisher | Cambridge University Press |
| Pages | 641-676 |
| Number of pages | 36 |
| Volume | 3 |
| ISBN (Electronic) | 9781108399661 |
| ISBN (Print) | 9781108423144 |
| DOIs | |
| Publication status | Published - 1 Jan 2018 |
