Religion’s influence on development

I have introduced six dimensions in and through which religion influences development. The following section will present the insights concerning the ways these categories, as different expressions of a religion, influence development.

84 As this dimension does not try to present ways in which religion influence development, but rather is a way of defining the relationship between the two, it will not play a large part in 6.1, but a bigger one in 6.2.

131 This happens firstly through concrete or visible expressions of religion, which was suggested in the categories evangelism (5.1) and prayer (5.2). Concerning evangelism, the PLS sometimes provided a frame through which arenas for evangelism were made available.

The Mobil Caravan’s (MC) performances (5.1.1) as well as the suggested (and potential) change of objectives when a person was terminal, shows this (5.1.4). In such examples, religion may draw on development, sometimes to the extent that saving souls becomes a secondary or even primary objective. Furthermore, evangelism could potentially encourage, console and bring dignity to People living with HIV/AIDS (5.1.3-4), thus providing added psychosocial value to the project. This, however, was suggested to be a difficult dimension to master, as it also encompasses the potential of being perceived of as proselytism or conditional development/aid. Prayer influenced development by relating it to a spiritual reality. It arguably played an important unifying, and psychosocial role (5.2.2), but also encompassed a divisional potential (5.2.3). However, the former seemed to emerge, which makes it added value more than added difficulty. Prayers in the name of Christ seemed to encompass a larger divisional potential.

In sum, these dimensions of religion relates development to a spiritual reality. This seems to influence development by providing spiritual capital, and relating the development to a spiritual reality which is central to Cameroonian society (2.1.2). Secondly it sometimes mixes in proselytizing-objectives, either to the extent that these become the primary ones, or in a way that can make people perceive of development or aid as conditional. It was furthermore suggested that which potential that is realized often depend on the eye that sees (5.1.4; 5.2.4).

Religion also influences development through less visible dimensions. In 5.3, it was shown that religious motivations are important to the workers of the PLS. The religious nature of the EELC influences development by providing activities with religious meaning.

Thus it both motivates workers and mobilizes resources. The project is diaconal in nature, where development is both a goal in itself and a silent form of evangelism (5.3.2). Some also consider oral proclamation as natural and legitimate (5.3.1).

The religious institution’s influence on development is in particular its potential to facilitate development through structural far reach and diverse channels which have a large

132 and attentive audience (5.4.1-2). Furthermore, religious institution has been shown to be a tool for instrumentalizing religious power, which may be used constructively and

destructively, thus potentially influencing development by rendering it easier and more effective through powerful channels, but also opposing it or making it conditional 5.4.3).

Religious morals, most notably, seem to inspire the PLS- focus on a responsible behaviour through abstinence and fidelity, but are communicated orally at some occasions (5.5.2). I also pointed to how development agenda has influenced religion on this area, in pushing towards the inclusion of contraceptives in the PLS (5.5.1; 5.5.4).

Considering religious identity, 5.6 provided insights suggesting a religious dimension is inseparable to development, which may add both value and difficulty to developmental projects. A Christian identity may open doors for a developmental initiative through inspiring trust and credibility (5.4.2; 5.6.2). It may also cause difficulties due to opposite perceptions within that religious tradition, or due to colliding religious and developmental identities and agendas (5.6.3). In the PLS, the former seems to dominate.

In general, religion influences development by loading development with religious meaning, which acts as fuel for developmental actions and initiatives, and mobilizes resources. This motivation gives Christian workers a Christian identity, which can entail added value through various form for spiritual capital. Spiritual capital of various kind has been shown to be important religious resources and represent religion’s added value.⁸⁵ Religion may also add difficulty through internal religious opposition or external opposition

85 Ter Haar identified four categories of religious resources that could be explored for developmental purposes (Ter Haar 2011:8-9). These have not been systematically or thoroughly discussed in this assignment, as my intent was not to discuss different kinds of religious resources. In the course of the analysis, I have however pointed to a number of religious resources, and stated that they do play an important role. At this point it seems relevant to point out that the religious resources that were identified in my own categories are compatible with Ter Haar’s. To exemplify, evangelism and prayer were in themselves considered religious resources, and both point to forms of religious practice, which has their base in Christian ideas, and were considered having important experiential influence on individuals, as religious duties and as consoling and uplifting practices. Also, the religious institution was shown to be a most effective and important tool. A larger study could have done a more thorough categorization and investigation of these connections and explored their different potentials for influence. I contempt myself with suggesting that Ter Haars categories seem fruitful for exploration of religious resources, and urge future studies to apply this framework and make it better if necessary.

133 to the religious tradition at hand. However, it can also entail added difficulty and collide with developmental agenda.

Religion further influences development in relating it to a spiritual reality that is central in Cameroon (2.1.2). This happens both through visible concrete manifestations of religion and underlying religious motivations or ideas. We have also seen that different ideas and precepts within both religion and development mutually influence each other, most striking was the religious moral influence on PLS’ focus, and the inclusion of contraceptives opposing reigning attitudes among EELC leaders.