Institution

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96 power of religion has been stressed in writings on religion and power (Ellis & Ter Haar

2004:100-101). It was thus relevant to include a category on the institution of the EELC.

5.4.1 Institution- far reach and authority

Daniel Salpou made the point that the structure of the church was an important dimension to the reach of the work: ”So, there is the radio, the health-centres, the health- education, the Women For Christ (FpC), the youth. Practically all these structures are a bit everywhere and I think that is the advantage of being in a church” (Mr. Salpou). In other words, the church- institution helps development because it has several structures on which it can draw, and because it reaches out to the whole population in terms of age and gender. NMS- worker Sandra Bischler also stressed the structure of the church, commenting particularly on its reach.

That is often the advantage of churches in Africa- that they have structures that function all the way to the most remote village, right?! And it works- the structures, so when there is a piece of information that one wishes to distribute or something else, and one uses the structures of the church, one reaches the entire social society to the most remote corner, because there is a church present. (Mrs. Sandra Bischler, NMS, Cameroon)

The wide structure was particularly effective linked to the notion of having a faithful

audience and popularity. One of the members of the MC emphasized this as one of the clear advantages of being a church: “It has already got an audience. People are already very attentive. So to make profit of its popularity to convey a message is much easier than if it had been an establishment of the town or the government who were to speak of AIDS” (MC- member 2). This point of the church being hierarchical was made by the PLS-director as well.

According to him, the hierarchical structure could make processes more effective: “And there is an authority who can give an order so that it gets done- for example like the National Bishop. If he involves himself, the other pastors get involved without posing too many questions. That is an advantage as well” (Mr. Salpou). Thus, the EELC has got attentive adherents, and it has a hierarchical structure. These features gives it religious power and a frame in which this power can be wielded. In addition to the institution providing a far reach,

97 it also provides a frame which wields religious power and is thus in a particular situation to influence the Christian population.

5.4.2 Institution- credibility and social capital

Erik Bischler argued that the structure was trustworthy, not only to its own adherents, but also to others: “It is a known structure, that people- not just people, but also the civil

society- consider safe and know what stands for.” (Mr. Bischler). This was also argued by Mr.

Gbetnkom Ntieche.

Well, when an organization like this one, which is historic, it has several advantages.

This is because, in reality, we are considered by the authorities, both traditional and governmental, we are well considered. This consideration is based, not only on the gospel, because we know that the gospel will always find its opponent Islam or animism, but it is based on that which the church has done through the years. The church has supported orphans, both Christian and Muslim. The church has educated a significant number of intellectuals and even functionaries of the Muslim region recognize being educated at the Collège Protestant. (Mr. Gbetnkom Ntieche) The EELC has been active in the Adamaoua region for a long time, and the church

organization is well known. Other institutions, the government and individuals associate the church with something, which naturally influences the church’s room of action and

perception in different contexts. Thus, successful developmental projects, humanitarian or social initiatives that the church has run in the course of time paint a positive picture among many. Furthermore, the social capital of particular individuals working in the church may ease the way of the church in other matters. An example of this is the close relationship between the director of the protestant hospital of Ngaoundéré and the Lamido of

Ngaoundéré, which was highlighted by Mr. Gbetnkom Ntieche: “Often, for example, here in Ngaoundéré, if we want to organize a rally at the lamidos- that would be easily organized because of the relations that Dr. Aroga as director of the hospital has got with the Lamido”

(Mr. Gbetnkom Ntieche).

In this case, the church may benefit from an existing relationship between one of its leaders and the local traditional king. But, when I pointed out to Mr. Gbetnkom Ntieche that this, after all, was a personal relationship and not a benefit that came from the fact of being

98 a church, he disagreed by stating that the relation was personal, but “personal on the basis of the good work that he has done there. It is by being the director of the hospital that he has been able to nourish the relations” (Mr. Gbetnkom Ntieche). This point was further strengthened by the fact that Dr. Salpou Daniel confirmed that he had been the doctor of the previous Lamido. The leaders of the Muslim community have long been having close ties with the protestant hospital of Ngaoundéré and appreciated their work. This goes, not only for the Muslim leaders, but also for large parts of the Muslim community. When I asked about the relationship between Muslims and Christians, almost all my informants

emphasized that the hospital showed relations were very good. “The protestant hospital of Ngaoundéré receives 80% Muslims into consultation (…), the hospital of Ngaoubéla has the same experience and the hospital of Garouaboulai almost the same experience, so we welcome everybody” (Rev. Nyéwé).⁷⁴ The area of which we speak is predominately Muslim, which explains the high percentage. However, the fact that both leaders and ordinary Muslim citizens considers the hospital their hospital, suggests a trust in the church, at least when it comes to health-related issues.

Other aspects that were highlighted when explaining the claim that the EELC was positively conceived of by most, encompassed other developmental undertakings such as the Collège Protestant which used to be a very highly esteemed school in Ngaoundéré, as well as the many developmental projects that are or have been run by the church. Given all these features, together with the fact that the EELC for a long time was the second biggest employer in the region, Mr. Kalnimé said that: “the inhabitants of Adamaoua consider the church as an unmistakable partner for development. They say that no matter their religious affiliation” (Mr. Kalnimé). On the basis of its size and its good relations with the Muslims, this seems true.

74 Some informants said the percentage is 80%, some 70% and some 90%. The specific percentage is not the point, but that the hospitals have a majority of Muslim patients.

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5.4.3 Discussion

An emphasis on institutions is common in development thought (Haynes 2007:155), and the notion that religious organizations has large institutions, structures and networks is often stressed as added value. A pillar in the integral development approach is asset-based thinking, which probes that planned development work must build on local capabilities in order to enhance these (Cochrane 2011:240). James Cochrane further argues that networks, partnerships, skills and goods are vital for development (Cochrane 2011:247). Institutions, their structures and networks are thus central to the process of development. Sometimes they may even be an aim in themselves.⁷⁵

Mr. Gbetnkom Ntieche and Mr. Bischler emphasized the relevance of the church- institution having been around for long. Mr. Bischler said that it was an institution known to people and civil society. This is obviously relevant, as it shows a long-term presence in the area. The church, as Vinay Samuel states, “is where the poor are” (Samuel 2001:239). It brings local relevance as it represents people who live in the area and are affected by its developments. This contrasts what Samuel calls “briefcase people”- development practitioners who are present for a period of time only to leave when the project is over (Samuel 2001:240).

The notion of spiritual capital has been repeatedly commented in this assignment.

Concerning the religious institution it also seems relevant to comment its potential social capital, which is related to its long-term presence. Cochrane argues that “one’s ability to act upon one’s assets (…) is more often than not closely related to the depth, extent, durability and trustworthiness of one’s relationship to others” (Cochrane 2011:247). Social capital can thus be an imperative factor to initiate and run development activities. Whereas social capital is not a distinctly religious asset, the size, long-term presence, tight bonds and relationships of the EELC suggest that this organization has richer social capital than many other organizations.

75 An example of this in the case of the EELC, is the NORAD- funded project “Renforcement des capacities” , which is a capacity building project internal to the church, aiming to enhance organizational leadership and management, economic planning and use, as well as the communication between the departments. For a short introduction see http://www.nms.no/bygg-lederskap-kamerun/category2286.html (Accessed 18/8- 2013).

100 Petersen and Jones claim that religious structures is a part of the local power-

structures. This power-position is what makes them relevant for development issues, but also dangerous because of their authority and impact (Petersen & Jones 2012:157). Thus, the collective power of religion through institution, authority and credibility, is a potential both for good and bad. Ellis & Ter Haar confirm the latent religious power in institution (Ellis

& Ter Haar 2004:100-101). In 5.4.1, we saw two informants identifying the hierarchical structure of the church a positive feature because of its potential for real impact. In that respect, the religious institution is a vehicle of power.

Ellis & Ter Haar state that authority in the spiritual world historically has translated into power over individuals and thus made religion an outstanding means of

instrumentalizing power (Ellis & Ter Haar 2004:24). Little suggests that this is not still the case. Drønen & Skjortnes assert that religious organizations often encompass a spiritual legitimacy which is necessary to bring about changes (Drønen & Skjortnes 2012:35). This seems to correspond to accounts of my informants. Power is necessary both to be able to make things happen, but dangerous as it may be abusive, contributing to exclusion, dominance or discrimination. This is probably why Deneulin & Bano stress that no strong leader should be allowed (Deneulin & Bano 2009:10). Ter Haar and van der Wel also point to the notion that good leadership is a key to make religion act constructively in development (Ter Haar 2011:23; van der Wel 2011:350).

The categories of religious dimensions that I chose are deeply connected. So when commenting on the notion of religious authority and power, this obviously has its reasons not just in the institution of the EELC. By slightly encroaching 5.6., we can state that Christian identity can contribute to increased (or lack of) credibility and trust, which influences the power and room of action of an institution (5.6.2; 5.6.3). In addition to institutional power, Ellis & Ter Haar adds that there is charismatic power. This seems suitable to comment in this regard- together, the two of them can create quite an influential discourse. An emphasis on religious ideals or morals coming from a religious leader- in this context a bishop, priest, deacon or catechist- may be expected to weigh a lot heavier, and wield more influence, than a similar emphasis pronounced by a government-worker or aid-worker. It was stated in

101 Voices of the poor that religious leaders often had high ratings (Narayan 2000:190-191)⁷⁶, which seems to be confirmed by my informants. This authority is a mixture of several factors, and a most important feature to note when considering the role religion plays in health-related development work. This notion underscores the particular instrumental relation which Haynes ascribes religion when commenting on it as a resource in HIV/AIDS- work (Haynes 2007:154).

5.4.4 Summary

This section has identified the religious institution as very influential to development. The EELC- institution can provide far reach, religious authority, as well as credibility and social capital. The institution may facilitate development through structures and networks, and thus provides added value.

Furthermore, the institution provides long-term presence in the region. This brings local relevance to its work. It also means that the institution has a place in civil society as a known structure both to people, other organizations and the state.

Then we saw that the religious institution can be considered a form of

institutionalized religious power, which can be used both constructively and destructively in furthering developmental goals. Which potential that is realized and thus which influences it has on development is often decided by the leaders, which suggests that good leadership is imperative. The many resources embedded within the religious institution contribute to its potential to be an important instrumental resource to development.

76 Narayan notes that this trust does not necessarily reflect a possibility to help in material terms (Narayan 2000:190-191)

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