Actors in International Relations- Religions

Writer
Date
Introduction
The essay will discuss the following topic “discuss the contribution of faith-based NGO's
to Sustainable Development Goals (SDG).” In doing so, the essay will look at various resources
such as academic journals and articles. Faith Based Non-Governmental Organizations are those
organizations that have strong connections with religious organizations, this may be in the form
of values, funding or objectives. In other words, faith-based NGOs can also be defined as
“Formal affiliation with a religious body; a mission statement or objectives with explicit
reference to named religious values; financial support from religious sources and/or a
governance structure where selection of board members or staff is based on religious beliefs or
affiliations and/or decision‐making processes based on religious values.” (Clarke and Ware,
2015).

Discussion
A society without difficulties exists only in Ideal. The harsh reality is that many people
have suffered from natural catastrophes and man-made catastrophes for hundreds of years, and
they have tried their best to deal crises in order to attain the goal of social welfare by handling
social problems, satisfying human wants and making social chances. Today's social wellbeing
programs across the realm are mostly formulated from three dissimilar viewpoints: surplus,
system and development. From these viewpoints, some states highlight the full accountability of
the state to take care of all citizens and believe that it is right, not a charitable organization. Other
nations have accepted a dissimilar view, that is, the state only delivers support when a crisis
occurs, and this support will continue until the individual reaches the capacity to take
responsibility (Heist and Cnaan, 2016).
There are other countries that are committed to integrating monetary and social growth
for the advantage of all peoples. In all cases, the state is anticipated to play a principal role.
Though, there are extra institutes that are also dynamic in the wellbeing society, especially when
government intervention seems insufficient or deferred. These organizations are inspired by
humanitarian or equality values or their religious theories. Amongst them, religious
organizations have a long history of engaging in such activities. The department reproduces its
religious beliefs at all levels of the organization, from project announcements to personnel
recruitment and plan execution (Askeland, 2015).
 Obviously, FBNGO actively participates in development speeches, and decision makers
have expressed interest in their participation. World Bank President James Wolfensohn and
Canterbury Archbishop George Carey initiated various domestic and international discussions
between religious and development organizations, starting in 1998 on standards and ethics. The
rise of Islam, Christianity, and Islam. The influence of Hindu’s neoliberal policies also led
FBNGOs to satisfy people’s unmet welfare requirements (Koehrsen and Heuser, 2020).
Petersen and Le Moigne (2016) observed several issues, such as increased popularity and
the increase in the number of religions participating in humanitarian assistance. After 9/11 and
the war on terrorism, I became interested in Muslim NGOs; I hope to find more successful other
developers-contributing to the development of FBNGO. Carbonnier (2016) pointed out that there
are many FBNGOs in growth work, political and social affairs connected fields, and secular
development organizations (Mitchell, 2017).
The literature displays that FBNGO is very active in the arena of community welfare,
counting health, public schooling, resolution of struggle and management of disasters. They are
considered to be involved in founding cross-border connections, pioneers of other development
models, and have close ties with the community. In 2013, four international FBO organizations
in the United States received private donations, accounting for 20% of the total contributions for
international affairs (Schwarz, 2018).
In the development discussion, FBO and FBNGO were discussed from numerous aspects.
Some periodicals have emphasized the standing of religion in evolution and how practitioners,
policy makers, and scholars ignore the theory of evolution. Until the last decade of the 20th
century, FBNGO's activities were indirect. McGrew and Cnaan (2006) pointed out that for nearly
a century, social science investigation has been ignoring the world of faith and religious service.
Wuthnow (2004) linked this abandonment to the recognition of the transformation framework,
which began to be welcomed by social scientists in the mid-20th century (Torry, 2017).
The literature points out the superiority of modernization theory and believes that religion
has been ignored in the discourse of evolution in public life. For instance, Willis (2013) showed
a content examination of the text of a growth research journal and studied the course descriptions
of the Institute for Development Studies (IDS) and the Global Research Program of Canadian
universities. Luen (2009) studied the part of religion, holiness, and belief in evolution using a
critical theoretical outline, and found that the secondary representative of faith in evolutionary
dissertation is the superiority of modernization and neo-Marxist views. These overriding
philosophies have led scholars to believe that religion is an obstacle to evolution and is not
suitable for encouraging people to alteration of society. Therefore, there is no report on the
intervention of FBNGOs on society and human well-being (Werber et al., 2015).
Though, the ever-changing social and dogmatic environment has led developments and
practitioners to re-evaluate religious practices in evolutionary studies and change their views on
FBNGO activities. The literature shows that many factors contribute to the recognition of
FBNGOs, such as the international revival of religion and identity, policies that support
FBNGOs, the weakening of communism, the disappointment of traditional expansion methods,
and organizational adjustment policies including budget cuts. And welfare cuts. Watkinson
(2015) found that these organizations have also participated in activities in the United States and
Canada due to changes in national and global rules. In the United States, President George W.
Bush initiated the FBO’s involvement in public wellbeing by founding the White House
Secretariat for Religious and Community Initiatives and increasing funding. In Canada, the
Liberal government augmented its funding of secular organizations by 27.1%. Throughout this
period, funding for FBNGO reduced by 4.6% (Duff and Buckingham, 2015).
Thomas (2004) found that religion has become more prominent due to the following
factors: emphasizing economic growth and equity, promoting economic growth and
manufacturing development value-added activities, and modern-related issues, these issues have
achieved tremendous material benefits. Progress and prerequisites. One aspect is unemployment,
hunger and scarcity. As a result, the World Bank and other global organizations and policy
makers realized that material and spiritual happiness should be considered in overall
development, because people (especially poor communities) have far more faith in religious
bests and establishments than in secular governments. As a consequence, FBNGOs began to
participate in growth negotiations (Tarpeh and Hustedde, 2020).
Hoda and Lal Gupta (2015) believe that faith-based microfinance is very popular as
another model of poverty reduction, while FBOs have the opportunity to use social capital,
connection with society, and cost. The form of benefit adds tremendous value. Raimi et al.
(2014) Focus on faith-based poverty reduction models, which include corporate social
investments funded by Zakat payers, “corporate social responsibility” givers and Waqf. These
agendas include exercise, micro-assistance for SMEs, vocational training, the establishment of
technology centers, the development of clusters, the development of infrastructure in industrial
parks, and the provision of economic welfare services for poor, marginalized communities and
other areas. Disabled groups. By combining corporate social responsibility, Zakat and Waqf
funds have the potential to reduce poverty, business development and economic growth. Since
ethics and Sharia law are consistent, according to Raimi and colleagues, this model applies to
countries with a Muslim majority (Haynes, 2019).
FBNGO is an important service provider for ecological defence and social welfare. They
are complicated in manipulating community policy, raising people’s consciousness to adopt a
maintainable lifestyle, complying with environmental laws and tree implanting projects. For
instance, Moyer et al. (2012) established that in Kenya, FBNGO promoted people's contribution
in the construction of dams in the public, thereby improving water and food security, and
increasing the biodiversity of birds and insects. They not only consider the economic progress of
the people, but also care about social, moral and spiritual matters. Cochrane (2013) conducted a
research in Senegal, and FBNGO took some actions to deal with the tests of drought and altering
economic and agricultural policies. The nation has knowledgeable long-term landslides and lost
productive agriculture and maintainable environmental information (van Wees and Jennings,
2021).

Conclusion
In this case, FBNGO has contributed to the adoption of new environmental sustainability
methods, including solar irrigation, energy-efficient production of fuel and as well as
management of waste. They have carried out agricultural projects and provided women with
training in skills development, such as sewing and well-being exercise, especially motherly
health and child fitness. In addition, they set up small trades to raise funds, keep persons in their
villages, and generate organic gardening methods that correspond the long-established industries
of agriculture and animal husbandry in the area (Khafagy, 2020).
References
Askeland, H., 2015. Managerial practice in faith-based welfare organizations. Nordic Journal of
Religion and Society, 28(1), pp.37-58.
Clarke, M. and Ware, V.A., 2015. Understanding faith-based organizations: How FBOs are
contrasted with NGOs in international development literature. Progress in Development
Studies, 15(1), pp.37-48.
Duff, J.F. and Buckingham, W.W., 2015. Strengthening of partnerships between the public
sector and faith-based groups. The Lancet, 386(10005), pp.1786-1794.
Haynes, J., 2019. Faith‐based Organizations in Europe. Religion and European Society: A
Primer, pp.99-109.
Heist, D. and Cnaan, R.A., 2016. Faith-based international development work: A review.
Religions, 7(3), p.19.
Khafagy, R.A., 2020. Faith-based organizations: humanitarian mission or religious missionary.
Journal of International Humanitarian Action, 5(1), pp.1-11.
Koehrsen, J. and Heuser, A., 2020. Faith-Based Organizations in Development Discourses and
Practice (p. 178). Taylor & Francis.
Mitchell, B., 2017. Faith Based Development: How Christian Organizations Can Make a
Difference. Orbis Books.
Schwarz, T.B., 2018. Faith-based organizations in transnational peacebuilding. Rowman &
Littlefield.
Sheldon, Z., 2020. The Limits of Faith-Based Organizations: Lessons from a Big Idea.
Communication Studies, 71(4), pp.568-583.
Tarpeh, S. and Hustedde, R., 2020. How faith-based organizations perceive their role in
community development: An exploratory study. Community Development, pp.1-16.
Torry, M., 2017. Managing God's business: Religious and faith-based organizations and their
management. Routledge.
van Wees, S.H. and Jennings, M., 2021. The challenges of donor engagement with faith-based
organizations in Cameroon’s health sector: a qualitative study. Health Policy and
Planning, pp.1-9.
Werber, L., Derose, K.P., Rudnick, M., Harrell, M.C. and Naranjo, D., 2015. Faith-based
organizations and veteran reintegration: enriching the web of support. Rand health
quarterly, 5(2).