Sustainable Development and Religion: Accommodating Diversity in a Post-Secular age

Abstract

With the abandonment of the secularization thesis which assumed religion would become increasingly marginal with economic development and modernization, development theory is having to come to terms with global plurality in a context where the secular is no longer accepted as a neutral frame. Indeed, the resurgence of religion can be seen as the major source of challenge to neoliberal hegemony in development thinking. How can development assistance respond to these fundamental shifts in understanding? Is recognition of the dawning of a postsecular age a signal for the further fragmentation of global consensus on developmental goals, or an opportunity to recognize the strengths of diversity and the value of religion in shaping visions of non-consumption-based development? The resurgence of interest in religion in the context of international development is to be welcomed but is marked by significant ambiguity. On one hand, interest reflects a broader reawakening to the significance of religion in public affairs. Scott Thomas and Timothy Shah, among others, have documented this transition in the field of international relations where, from a position of general neglect, consideration of religion and religious actors has become explicitly mainstream (Thomas 2005; Toft, Philpott, and Shah 2011; Shah, Stepan, and Toft 2012). Within the arena of political science there has been growing attention to religion and its expression within contexts marked-through the combined influences of globalization and migration-by increasing plurality (Bhargava 1998). The development sciences can point to similar advances. For example, anthropologicallyinformed analysis of local processes and meanings shaping community engagement, always a core stimulus to development thinking, has increasingly addressed religious discourse and groups

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“…In addition, it is highlighted that religiosity is evoked in certain terms from the third class. Spirituality and religiosity are commonly accessed as a restraining strategy in times of crisis (Ager & Ager, 2016;Bentzen, 2019;Norenzayan & Hansen, 2006;Pargament et al 2002;Sibley & Bulbulia, 2012), and this is a strong characteristic of Brazilian society, which uses religion to deal with daily adversities and to seek relief and comfort. It can be stated that religious coping has been a coping strategy before COVID-19 (Pew, 2020).…”

“…Thus, group mobilizations improve well-being, enhance the ability to deal with stress, increase the empowerment of individuals, and help to overcome moments of conflict and stress, such as the current situation (Rakopoulos, 2016;Valla, 2000). Another aspect that emerges as a support for preventing crises in situations of stress and uncertainty is spirituality and religiosity (Ager & Ager, 2016;Bentzen, 2019;Norenzayan & Hansen, 2006;Pargament et al, 2002;Pew, 2020;Sibley & Bulbulia, 2012).…”

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