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Tag: Research and Development

Developing a Theory of Change Mindset


June 4, 2020
Developing a Theory of Change Mindset

“Theory of change is an on-going process of reflection to explore change and how it happens – and what that means for the part we play in a particular context, sector and/or group of people” (Comic Relief)

Thinking about Theory of Change (TOC) can often conjure up images of complex and complicated drawings, lines stretching across the page making connections across multiple areas, and generally looking like an indecipherable secret message. However, it should not be that complicated or confusing. The purpose of a good TOC is for anyone, from any organisation to be able to look at your visualisation and understand what you think, why you think it, and how you think certain actions will produce a desired change in a particular context.

TOC as an approach to strategic planning

TOC is as much a tool for thinking about change and impact, but also a mind-set or approach to strategic planning at different organisational levels – whether it be thinking about organisational, programmatic or project impact. While TOCs are a lot about plotting strategies for impact and change, they also tell us about much more than just what activities an organisation is planning. This is the case because in communicating how an organisation thinks change will happen, they also communicate organisational philosophies, beliefs and assumptions about the world we work in and, ultimately, whether we can adapt to the contexts we operate in.

Context is key

A key advantage of developing TOC thinking within an organisation is therefore that it forces us to consider the context in which we work. A TOC would not be complete without an analysis of context, as it requires a consideration of how change happens at different levels. The link to context is also why a TOC should be a living document that is regularly reviewed, simply because contexts are constantly changing.

“Theory of change thinking then is viewed as encouraging a broader view of change beyond the immediate programme that encompasses the realities of the context – social, political, technical and environmental.” (Isabel Vogel)

Thinking about context when adopting a TOC equips organisations with the tools and mind-set to go beyond technocratic and linear responses to change. Instead, it pushes us to think about more non-linear and iterative responses to dynamic contexts. NGO work is inherently complex amidst political and social changes and “theory of change thinking is viewed as one approach to help people deal positively with the challenges of complexity” (Vogel).

COVID-19 as a period of reflection

“Crises — while challenging — open windows of opportunity for change. In times of upheaval, people are more likely to question the status quo and to consider different ways of doing things.” (Vivian Tseng)

At this unprecedented time, many of us want to prioritise acting against the pandemic. However, there have also been calls for seeing the current situation as a period for self-reflection and taking the time to do the things we normally do not get time to do. This is in line with the belief that “[in]nvariably, understanding and catering to your new context requires ring-fencing time and space for introspection, self-reflection, expanding your repertoire, and trying out new approaches.”

Could this be extended to the organisational level, allowing organisations the opportunity, time and space to reflect on their own theories of change? As stated previously, TOC thinking means regular reflection about the context in which you work. As we recognise that all of our contexts will most likely be irrevocably changed by COVID-19, this is perhaps the time to consider this vast change and what it means for future global challenges. Rather than jumping into new projects or adjusting organisational activities, perhaps this is an opportunity to take time to think about how we can respond better in future crises – like the ones we will all face in tackling climate change, violent conflict and systemic racism?

Developing a TOC mind-set takes time

Developing a TOC mind-set takes time and resources. While resources are likely more scarce now than before as a result of the COVID-19 pandemic, what many of us do have is time. And perhaps more than that, we have the impetus to think beyond the current crisis, while acknowledging that we cannot ignore it or possible future crises. Resources can also be minimised through virtual debates, discussions and ‘workshops’ which may allow for more honest reflection and consideration.

“Despite taking often very different starting points, driven by different motivations and using different vocabulary and processes, organisations working in international development and related fields have found theory of change thinking a useful approach for exploring and clarifying their thinking about change and how they contribute to it in a particular context.” (Isabel Vogel)

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Written by Dr Vanessa Malila

Research & Development Officer

Development Research Ethics in the time of COVID-19

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May 22, 2020
Development Research Ethics in the time of COVID-19

In this blog, Research and Development Officer Dr Vanessa Malila, explores the importance and complexity of programmes ethics during the COVID-19 pandemic.

“Humanities and social science programmesers play a crucial role in epidemic preparedness and response. Their studies provide insight into the social context of outbreaks. This knowledge can help us to adapt and improve our response to outbreaks.” (Joao Rangel de Almeida)

The current global crisis caused by the COVID-19 pandemic has highlighted the need for rapid and responsive clinical, scientific and health programmes. What has taken a back seat in the response to COVID-19 has been development programmes and programmes that aims to understand the social context of the current pandemic. As a result, many of the guidelines and standards on ethical preparedness are tailored to clinical programmes.

This does not mean, however, that social and development programmes is not being conducted or should not be prioritized during this critical period. Instead, programmesers and those working in the humanitarian sectors should work towards ensuring that they continue to conduct essential social and development programmes using ethical standards and guidelines that are specific to the social aspect of this complex global crisis.

Ethical issues to think about

There are a number of issues related to carrying out social and development programmes during the COVID—19 pandemic, but some key questions that need to be asked are concerned with what journalists used to call the 5W’s and H – Who, What, Where, When, Why and How? Who can and should be central to social programmes? What kinds of programmes are possible and what will the programmes tell us that is essential to known now? Where can programmes take place in a safe and responsible manner? When should programmes be carried out and is it more responsible to wait until the pandemic has been overcome? Why is social programmes essential to overcoming the crisis? How is data currently being used and where are the gaps in essential social and development programmes?

Even before programmesers are able to think about the ways in which programmes can realistically, safely and responsibly be carried out, it is important to think about the ethics of carrying out programmes that aims to dig into the behaviour, attitudes and practices of individuals in a context where accessibility is an issue for both the programmeser and the participants.

“The world now presents a case of inaccessible fields, making us think about the field in isolation, the field in lock down. It also reminds us about how borders, barriers and fields that were always inaccessible due to conflicts or remote geographic locations, are now even more so that the programmesers themselves are under lockdown and unable to move.” (Zahra Hussain)

Research ethics is a complex issue at any time, but during a pandemic, the issues become more complicated and require not only thinking about psychological and cultural concerns but also serious health concerns. The Nuffield Council on Bioethics has proposed an ethical compass which might be useful as a framework for doing programmes during the pandemic. The compass is made up of three values: 1) equal respect; 2) helping to reduce suffering; and 3) fairness. “The three values provide a tool for thinking through whether ethical principles routinely applied to certain kinds of programmes, such as standards for informed consent, requirements for ethical review, and the importance of meaningful community engagement, might legitimately be adapted” for the current crisis.

Some of the ethical issues which are heightened during this period relate to:

  • Privacy of data: During a period when data sharing and access to data could be a powerful tool to overcome the pandemic, there is also the need to balance data collection with privacy rights and protection, particularly of vulnerable and marginalized communities/populations. This is particularly true of digital technology and the use of participant data.
  • Consent: The challenge with consent is not limited to the inability to physically get verbal and written consent from participants, but also heightened by the need to respect participants; ensure that their involvement is justified; and ensure that a feedback mechanism is built into any programmes process.
  • Balancing benefits and risks: The difficulties in including vulnerable groups in programmes on COVID-19 means it may be easier to justify their exclusion. However, this may skew results that show only one side of a very multi-sided picture.

Resources for programmesers to conduct ethical programmes

What we also need to remember as programmesers is that we don’t need to reinvent the ‘ethics wheel’ – programmes has been conducted in crisis situations before and we can learn from them. For example, during the Ebola crisis, during major humanitarian and disaster situations programmes has been conducted under extremely limited and restricted environments and we should learn as much from them as possible. The biggest value that social and development programmes can play during this pandemic is not to think about how we can do programmes but what are the most important questions to ask, how can data be used effectively and is there value in using this crisis to pause and consider our positions are programmesers rather than jumping into more positions of power?

Here are some useful links to resource documents and websites that address programmes ethics during the COVID-19 pandemics.

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Written by Dr Vanessa Malila

Research & Development Officer

Research on Covid-19 and Faith

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May 20, 2020
Research on Covid-19 and Faith

What do we need to take into account when planning programmes on Covid-19 and faith? In this blog post, HAD’s Head of Research Dr Jennifer Philippa Eggert argues that we should learn from programmes responses to previous crises in order to avoid past mistakes.

Risks and opportunities for programmes on Covid-19

If someone had described the situation we are currently finding ourselves in a year ago, I am not sure I would have managed to keep a straight face. Actually, it is quite likely that I would have burst into laughter … or indulged in a serious roll of the eyes – because clearly they must have watched too many sci-fi films. A killer virus that puts public life on hold? Come on!

But Covid-19 is real, and the impact it has on our societies is real – and that includes those of us who work in programmes. I left academia almost 1.5 years ago, but I still work in programmes – now as Head of Research at the Humanitarian Academy for Development. I am still in touch with a lot of my friends and colleagues who work in academia (in addition to new friends and colleagues that I have made from amongst the NGO programmes community), and it has been interesting to see how they all cope with the Covid-19 crisis in different ways. Some throw themselves into work; some try to work but just can’t; yet others somehow get the absolutely necessary done (which often ends up being teaching, student support and admin – but not programmes); many struggle to reconcile work and family life. For very few of us, it is business as usual.

At the same time, there is an increasing interest in the Covid-19 crisis, the impact it has on our societies and the responses different states, organisations and individuals have developed – and quite a few emergency funding schemes have been made available.

Learning from past mistakes to prevent harm

It’s not the first time that a major event attracts people’s attention and that substantial amounts of funding are all of a sudden being made available. In some ways, the current situation reminds of the early post-9/11 period, when terrorism studies became the new rage, and within a very short period of time, funding became available, books were being published, calls for papers issued, conferences organised, and careers built. Whilst fascinating programmes was produced during these early years of terrorism studies, a lot also went awfully wrong – because programmes was rushed, standards not respected, and people literally became experts overnight (and that is only a slight exaggeration).

The poor programmes that was often produced as a result had disastrous consequences for a lot of people – and especially people of colour and religion and communities in the Global South, because policy-makers did not shy away from making decisions and shaping policies based on this programmes. As programmesers with an interest in Covid-19 (regardless of whether we work in academia, NGOs or government), we have a responsibility not to repeat these same mistakes and to prevent harm caused by poorly designed, implemented and disseminated programmes.

I head the Research Department of a faith-inspired organisation, so the following analysis is going to focus on programmes on Covid-19 and faith and with faith communities, with a particular focus on Islam and Muslims.

1) Acknowledge existing expertise

When terrorism studies started gaining ground in the months and year following the attacks of 9/11 and the ensuing “war on terror” that caused havoc in large parts of the world, studies on non-state violent political groups all of a sudden became a thing. Newly available funding and opportunities attracted lots of programmesers who, in some cases, saw opportunity and did not always have the necessary background in the topics they intended to study. In some cases, this led to work being produced that was not always to the highest standards. Terrorism studies is notorious for the tunnel vision that some of its programmesers adopt, who rarely engage with neighbouring disciplines, such as conflict studies or area studies. Moreover, the vast majority of terrorism programmesers are white, non-Muslim and Western-based. Muslims and people of colour tend to be programmes objects, with little input into how programmes agendas are being shaped. To this date, some programmes publications on terrorism display appalling levels of ignorance of Islamic concepts and Muslim faith practices.

What can we learn from this when it comes to programmes on Covid-19 and faith? The main lesson here is the importance of acknowledging existing expertise. If the (ground)work has already been done, there is no need to reinvent the wheel – as long as we are receptive to existing approaches, including in neighbouring disciplines. This could take the form of working with established experts on quarantine, social isolation and pandemics – possibly leading to new interdisciplinary approaches. It could mean taking inspiration from how faith actors have responded to earlier endemics. Or it could involve including the very people affected by what we write about – not just as token representatives of their faith, but as the experts that they are – not just as an add-on, but integrated into the entire programmes process, from programmes design to dissemination.

2) Consider historic context and local characteristics

One of the major weaknesses of terrorism studies has been a widespread blindness to historic context and local particularities. Of course, there are terrorism programmesers who are familiar with the specific context of the countries, regions and communities they are writing about. But especially in the early years of the discipline, publications were often not based on field work, and programmesers were lacking the required background knowledge about the history, politics, culture and languages of the people they were writing about. When programmesing about Muslims and Islam, this sometimes led to programmes that assumed a universality of faith practices and shared cultural heritage that just does not exist in such simple terms. While Muslims worldwide do share common characteristics, they are not simply the same, and there are considerable difference in how Muslims in Indonesia, France, the US and Syria (to name just a few examples) live their faith, view their religion, and approach life. The ability to distinguish between culture, religion and theology and how the three interact would have been helpful in this regard; however, such nuances were also often lacking in early terrorism studies programmes.

Similar mistakes can be avoided by ensuring that sufficient background knowledge on the specific context in which Covid-19 plays out is included. The virus has spread globally, but all of us are not affected in the same way. As a comparatist, I often see value in comparative studies, but this should not lead us to overlooking local differences. Covid-19 might be a global phenomenon, but the impact it has on us and the responses we develop are rooted in specific contexts. We should not assume that one perspective, approach or reading applies everywhere, or that historic context or local specifics do not hold meaning any more. Elena Fiddian-Qasmiyeh has discussed this in a recent blog post, in which she highlights the role of historic inequalities in the impact of the coronavirus in refugee camps in Lebanon. If we want to avoid past mistakes, we must take this into account when planning and conducting programmes on Covid-19 and faith.

3) Adopt intersectional approaches

Terrorism studies as a discipline has long been dominated by men – often white, Western-based, culturally Christian men. In many cases, this resulted in a rather one-sided view of the topics the discipline studied. Gender was often missing in existing analyses – let alone race, faith, class or ethnicity – or analyses that consider the intersection of these factors. To this day, panels on terrorism tend to be dominated by the same group of people – who often tend to be “pale, male, stale” experts… If diversity and inclusion are on the agenda, this often only results in adding white, Western women to the table – rather than making sure that other marginalised groups are represented as well, let alone thinking about more radical approaches to address some of the issues terrorism studies has been plagued with for decades.

Let’s not repeat the same mistake when doing programmes on Covid-19. The virus affects all of us, no matter where we live and what our experience in life is, and we must take this complexity into account if we want to fully understand the impact of the coronavirus. Existing media analyses and commentaries have pointed to the role of gender, race, class, age, ethnicity, faith and global inequalities – these must also be taken into account when designing, conducting and disseminating programmes on Covid-19. In the case of programmes focused on faith and the coronavirus, this could, for example, include looking at how different faith groups have been affected by the crisis, what internal differences there are within a given faith group, what their response has been, how women of different faiths (and none) experienced the crisis, how middle-class Muslims have coped as compared to Muslims with a working class background, how Islamic faith practices were adapted for the very old and the very young … to name just a few examples.

Conclusion

The current crisis is (hopefully) a once in a life-time event for most of us. The last weeks have shown that Covid-19, the impact it has on our societies and our response(s), presents a myriad of programmes opportunities – at least for those programmesers who do have the capacity and resources to conduct programmes in the current circumstances. However, it is important for programmesers (and programmes funders) not to rush into new projects. Instead, it is crucial to undertake thorough (and honest) assessments first – which look carefully at the question of whether or not a given team are best placed to conduct a specific piece of work, what else has been done in the past, and how we plan to consider the complexity of the phenomena we intend to study.

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Written by Dr Jennifer Philippa Eggert

Head of Research and Development

Rethinking Localisation: The Case of Muslim NGOs in the UK and France

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April 27, 2020
Rethinking Localisation: The Case of Muslim NGOs in the UK and France

Localisation is one of the buzz words that have recently been dominating debates about humanitarian aid and international development. In this blog post, which is based on a presentation at the Best Practice Forum jointly organised by the MCF, MBRN and HAD, French programmeser Lucas Faure (Institut d’Etudes Politiques, Aix-en-Provence) reflects on the concept by discussing the example of Muslim NGOs in the UK and France.

What can we learn about localisation from Muslim NGOs?

Localisation is one of the trending topics in the humanitarian and development sectors. My doctoral programmes on localisation aims to answer the following question: what can we learn about localisation through the study of Franco-British Muslim NGOs? As part of my programmes on Muslim NGOs in the UK and France, I have conducted three years of ethnographic fieldwork in both countries. Rather than using an institutional definition of localisation in my work, I have examined aspects of the local dimension of Islamic humanitarian organisations.

New ways of thinking about localisation

Localisation first emerged at the 2016 World Humanitarian Summit, which was attended by international aid stakeholders from all over the world. In the broadest acceptation of the term, it is a general concept which aims at reinforcing the efficiency of humanitarian aid by taking better account of local actors. The general idea of localisation is not to deliver aid when there is an emergency, but to build trusting relationships and work hand in hand with locally-led organisations and communities. According to this first classic usage of the term, localisation mainly refers to overseas deployment of aid by NGOs. However, the analysis of British and French Islamic humanitarian organisations opens new avenues for reflection on localisation and breaks down the binary distinction between funders and receivers.

Developments since the 1990s

From a historical point of view, the biggest Muslim British NGOs opened fundraising offices in France in the early 1990s up to the 2010s, as France was perceived a strategic location with one of the largest Muslim populations in Europe. Secours Islamique (the former French branch of Islamic Relief), Human Appeal, Human Relief Foundation, and Muslim Hands, are all examples of this trend. During this initial period, funds collected in France were sent to the head offices in the UK, where they would be allocated to different projects, which were mainly international. Since the beginning of the 2010s, a strong inclination towards local action in France is visible (Faure, 2020). This is the result of an increased awareness of humanitarian emergencies in Europe, such as the so-called “refugee crisis”.

Humanitarian action “at home” in the form of domestic programming

Hence, a larger amount of money is now collected and allocated in France by Franco-British NGOs via the creation of domestic programmes, while donors take on a new role as volunteers in local solidarity programmes. As evidence of the popularity and credibility of these Muslim NGOs in France, more and more people are involved locally with humanitarian action “at home”, and one can see localisation as a widening of the humanitarianism sphere. A dual trend is visible with both the desire for NGOs to be closer in the field, and also the fact that the field of action is getting closer to NGOs’ headquarters due to globalisation.

Fundraising offices, field offices – or both?

In this sense, localisation reflects the importance of addressing local needs in situ, including in Europe, where former French fundraising offices seem to increasingly become field offices. At the same time, a similar trend towards local action is noticeable in the UK, with the relatively recent growth of Islamic charities that cater to domestic needs, for example, providing for homeless people and abused women.

Considering national and local particularities

However, despite similarities, these two trends seem to obey different logics, leading to another challenge related to the localisation of Muslim charities. Localisation sheds precious light on the importance for Muslim NGOs taking into consideration national contexts. It also raises questions about governance challenges between British and French NGOs. What is the status granted to French and European antennae by their British head-offices, and how “national” are these international branches? For example, how efficient can fundraising be without considering national and local particularities? Regarding the two case studies which are the focus of my programmes, France and the UK have different approaches to the management of Islam and, as such, a British discourse is unlikely to be effective or relevant in the French context and vice versa.

Including local considerations at every step of the process

Consequently, localisation is a necessity for Muslim charities in order for them not to be disconnected from their local environment. This can be achieved by including local considerations and diversity at every step of their processes, on the one hand. On the other hand, more autonomy could be given to their decentralised branches. As such, localisation is not a concept that should only take shape during the implementation of programmes, but it has to be incorporated into organisational practice during the conception and design of their interventions. In other words, such a definition of localisation argues in favour of funders and recipients working in concert through the humanitarian process in order to ensure a holistic and relevant process.

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Written by Lucas Faure

Doctoral programmeser, Institut d’Etudes Politiques Aix-en-Provence

Reference:

FAURE Lucas. «L’agir « ici » et « là-bas » : questionner les catégories des pratiques du bien au prisme du Secours Islamique France», in Ruiz de Elvira, Laura et Saeidnia, Sahar (dir.), Les mondes de la bien-faisance. (Se) mobiliser pour le « bien », (se) gouverner par le « bien », Paris, CNRS Editions, 2020.

A Very Different Ramadan? Practising Faith during the Coronavirus Crisis

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April 23, 2020
A Very Different Ramadan? Practising Faith during the Coronavirus Crisis

A crisis – with challenges and new openings

The spread of the coronavirus has caused a crisis that poses challenges many of us have never had to deal with before. We are affected by it in different ways, depending on who we are and where we live, but there are very few who do not find dealing with the situation difficult on some level. At the same time, many have also pointed out positives in the crisis, silver linings, which those of us who have the very basics secured (such as health, safety, appropriate accommodation, sufficient food, a stable income), may enjoy. These may include more time with the people we live with, more time to focus on ourselves, a moment of respite for nature, an opportunity for (more) reflection and critical analysis.

Faith at times of crisis

This duality of positives and negatives during a crisis also extends to faith – both in terms of people’s beliefs and how they and their communities practice it. Faith can help dealing with a crisis, it can help encourage reflection, and motivate action for the common good. At the same time, the closure of places of worship and the ban of public gatherings in many parts of the world are also likely to affect believers of most religions in very practical terms. Jewish and Christian believers worldwide have already had to celebrate Pesach and Easter under lockdown. And now Ramadan is around the corner – another major religious occasion observed by millions around the globe.

Observing Ramadan apart from the community

As in most other religions, community plays a rather significant role in the practice of most Muslims, too. Communal iftars (organised by Islamic centres, community organisations or at home with extended family and friends) and late-night tarawih prayers at the mosque are a common part of Ramadan for many believers. Communal meals and spending time with family and friends are aspects of Ramadan that many Muslims valuable – including those who might not otherwise practice their faith. With mosques being closed, lockdowns in place, and social distancing being encouraged, the way many Muslims usually observe Ramadan is inevitably going to change this year.

For many of us, the crisis is the norm

This had led many in the community to stress that this Ramadan – Ramadan under lockdown, with no communal gathering and no access to the mosque – is going to be “very different”. However, this narrative overlooks that Ramadan without communal elements are the norm for many Muslims. For many of us, what is perceived to be a crisis by some is indeed the norm. Converts, single parents, parents who are stuck at home looking after young children (which, for cultural reasons, often affects mothers more than fathers), refugees, international students or professionals with no family in this country, people with illnesses or disabilities that restrict their mobility, Muslims in rural areas or small towns with no mosque or sizable Muslim community, people who don’t welcome in the mosque for a variety of reasons… the list of Muslims who are used to lonely Ramadans away from the community is long.

Creative and innovative faith responses to the crisis

Responses by faith communities to the new situation caused by the threat of Covid-19 have been varied. There are the inconvincible, who defy the rules and risk spreading the virus even more. (Luckily, despite Islamophobic rumours to the contrary, these seem to be in the minority.) There are those who have called for Muslims to use this crisis to reflect on our practice of the faith. And then, there is a clear trend towards moving things online, with people organising virtual iftars and online lessons. To see this innovation and creativity in the community is great, but in a way, it is also a bitter sweet experience… because it took the privileged majority to be affected for change to happen. We did not come up with these solutions when mothers, the disabled, and the unmosqued required them – but when the crisis affected those who have never had to experience how lonely Ramadan can be without any Muslim family, neighbours or friends around.

A myriad of experiences that might benefit you, too

So if you are worried about how to practice your faith this year with no access to the mosque or any face-to-face Islamic events, maybe consider asking your single-parent or refugee Muslim friends how they have been coping in the past – when there were no virtual iftars and limited access to Islamic online events. It is quite likely that they’ll have a myriad of experiences (on how to balance the benefits of isolation with the best a connection to the community can offer) to share that might benefit you, too. And maybe, once the crisis is over for you, you will remember those for whom ‘crisis’ is the norm.

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Written by Dr Jennifer Philippa Eggert

Head of Research and Development

Reflections on Africa’s SDG story

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February 26, 2020
Reflections on Africa’s SDG story

Africa Regional Forum on Sustainable Development 2020

Monday 24th February 2020 sees the start of the sixth session of the Africa Regional Forum on Sustainable Development (ARFSD). The four-day forum, hosted in Zimbabwe, will bring together governments, the private sector, the UN, and other major groups such as civil society organisations, international and local NGOs to review current progress on two global initiatives – the 2030 Agenda for Sustainable Development (the SDGs, of which there are 17) and Agenda 2063 (a framework developed within the continent that aims to deliver goals for inclusive and sustainable development). The theme for the ARFSD 2020 is ‘2020-2030: A decade to deliver a transformed and prosperous Africa through the 2030 Agenda and Agenda 2063’. This ambitious theme is joined by equally lofty objectives which see the forum “intended to be an action-oriented Forum for stakeholders to explore, gain insight into, share and agree on sets of concrete and workable actions that will enable the African countries to achieve set targets within the set time”.

How is Africa performing in achieving the SDGs?

“The looming challenges in Africa are wide and deep and will require innovative responses that are embedded in partnerships and rooted in our shared values of justice, fairness, equity and solidarity. The time is now to ensure that Africa is not left behind in achieving the SDGs and the beneficiaries of this will be Africans and the people of the world at large.” (Jaiyesimi, 2016)

Progress within the continent in achieving the 17 SDGs is a story of two sides. There are milestones achieved towards some SDGs, but even these milestones are countered by set-backs and challenges which prevent celebration. Instead, reading about sustainable development in Africa means being consistently confronted by a familiar theme – there is some progress, but progress is slow and there are barriers preventing achievement of the SDGs. Here are some examples.

Peace, Justice and Strong Institutions

Citizens in Africa have been provided with more effective and secure justice systems and frameworks over the last few years as a result of work towards SDG 16 – Peace, Justice and Strong Institutions. However, the framework that underpins justice in many countries, the constitution, is under threat, and there is a lack of clarity of “established and accepted constitutional mechanisms for the transfer of power”. This is worrying, considering the fact that it is widely acknowledged that a key element to the success of the SDGs is good governance and the frameworks that ensure active government and multi-stakeholder engagement. In addition, election processes have become more free, fair and impartial across much of Africa since 2008, however, “the capacity of election monitoring agencies has worsened and the space for political participation and opposition parties has shrunk since 2014”.

Clean Water and Sanitation

SDG 6 promotes the need for Clean Water and Sanitation, which is essential in a world where water scarcity is becoming more urgent. The UN noted in 2012 that “more than 300 of the 800 million people in sub-Saharan Africa live in a water-scare environment”, and “115 people in Africa die every hour from diseases linked to poor sanitation, poor hygiene and contaminated water”. Reflection on Africa’s achievement of SDG 6 show some promising trends, with access to safe drinking water and better sanitation improving. However, these figures are still glaringly low compared to global averages, and the trends hide more nuanced problems such as the fact that while 17 countries have improved their scores, 16 have declined, and 20 countries lack data for measuring this indicator, which skews the overall figures.

While African countries have been working towards improving biodiversity for terrestrial, freshwater and mountain environments, many of which have been brought within the domain of protected areas. However, “the region experienced the fastest deforestation during the 1990-2015 period”, which is a worrying trend.

Can the African tale take a different turn?

Progress within Africa towards the SDGs and Agenda 2063 is a roller-coaster of highs and lows, with some indicators vastly improved, while at the same time falling significantly short. For example, the 2018 African Sustainable Development Report notes “(e)fficiency in energy use is improving but reliance on biomass poses a challenge to progress”.

What does need to be done going forward is a renewed commitment to a multi-pronged approach across the continent and innovation in the face of significant challenges. Some of these challenges include a lack of funding towards ‘softer’ SDGs as a result of the prioritisation of more pressing issues (such as health, poverty, education and hunger). This can often mean that issues to do with the environment, gender equity and sustainability are neglected when it comes to funding priorities. However, the growth of local innovation in addressing sustainable development is showing promise.

Urbanisation – challenge and opportunity

Urbanisation is another significant challenge, with sub-Saharan Africa considered the world’s fastest urbanising region, and the global share of African urban residents projected to grow from 11.3% in 2010 to 20.2% in 2050. The mass movement of people into densely populated areas has significant impacts on ensuring cities are sustainable, healthcare needs are met and education provision is adequate. The fact is that “Africa’s pace of urbanization far outstrips the growth of physical infrastructure and social amenities, posing adverse consequences for living conditions”. However, urbanisation is also an opportunity for Africa to become global leaders in planning and sustainable living and an opportunity for economic development.

A cohesive, planned approach

Also key to achievement of the Agendas is the acknowledgement that they need to both be addressed in order to be achievable. In May 2016 at the second session of the Africa Regional Forum on Sustainable Development, it was noted that “both Agenda 2063 and the 2030 Agenda for Sustainable Development are broad and comprehensive. Together they are expected to address a range of political, economic, social and environmental challenges facing Africa … the success of both agendas depends on their incorporation at the national level and on coherence in planning and reporting mechanisms, supported by robust statistics.”

What is required in the face of unprecedented urbanisation, a climate crisis that is disproportionately affecting the continent and a growing population is innovative thinking, and a cohesive, planned approach towards achieving the SDGs and Agenda 2063. Key to progress towards these goals are structures that promote good governance, a political and social environment that facilitates multi-stakeholder engagement and collaboration, innovative financing, knowledge sharing and south-south collaboration which draws on the strengths of local knowledge and expertise.

Written by Dr. Vanessa Malila

Research & Development Officer

Cities, the Climate Crisis, and Islam

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February 12, 2020
Cities, the Climate Crisis, and Islam

2020 World Urban Forum

Between the 8th and 13th February 2020, Abu Dhabi will host the Tenth Session of the World Urban Forum, “the foremost international gathering for exchanging views and experiences on sustainable urbanization in all its ramifications”. As it is organised and convened by UN-Habitat, it is fitting that the scale of urbanisation is reflected by the current UN-Habitat executive director Maimunah Mohd Sharif, who recently highlighted that “by 2050, around two-thirds of people will live in the cities. The most marginalized will be poor people living in coastal areas affected by this climate crisis”.

The Climate Crisis in Urban Spaces

The extent of the climate crisis will have far reaching effects on cities, particularly coastal cities. In Europe, for example, the majority of the largest cities have areas that are susceptible to rising sea levels and “port cities in developing countries – such as Kolkata, Shanghai and Guangzhou – are as vulnerable.” Rising sea levels are not the only dangers being faced by coastal cities. Further (less physical) challenges are posed by the fact that cities are often capitalist, consumerist and their established structures mean it is difficult for them to adapt to the crisis regardless of how much warning they have or willingness there is to adapt.

What about Faith and Religion in City Spaces?

Most debates around the climate crisis tend to be secular and often reflect the reality of global North cities in particular. However, awareness around the climate crisis should not be secular in a world where 80% of the global population is religious and people are strongly guided by their religious principles. In a world where one quarter of the population are Muslim, messages for action and awareness should be targeted at specific religions in order to promote greater responsibility towards the environment and our role in saving the planet. For example, the UN has acknowledged the importance of religion through the ‘Faith for Earth Initiative’: an interfaith initiative with a corporate strategy to engage faith-based organisations in order to achieve the Sustainable Development Goals. The initiative argues that “tapping into the spiritual wealth of people and their beliefs accelerates people’s engagement and the organizational drive to contribute.”

Effects of the Climate Crisis on the Hajj

In August 2019, a study conducted by programmesers at MIT in the US caused a stir in the media and across the internet, when it argued that “because of climate change there is an increasing risk that in coming years, conditions of heat and humidity in the areas of Saudi Arabia where the Hajj takes place could worsen, to the point that people face “extreme danger” from harmful health effects.”

The programmes galvanized an awareness around the impact of the climate crisis in a Muslim-majority context. It highlighted the reality of how the climate crisis would affect almost one quarter of the world’s population, as millions of Muslims perform one of the pillars of their religion in going to Mecca in Saudia Arabia. While we often hear about the impact of climate change, it becomes hard to quantify its impact until it begins to affect our personal spaces – and Hajj for Muslims is a very personal and important space. The programmes, which prompted a climate change campaign by the biggest Islamic faith-inspired humanitarian NGO Islamic Relief, showed that “summer days in Saudi Arabia could surpass the “extreme danger heat-stress threshold”. 2020 is considered to be especially high risk because Hajj falls during the summer months.

Toxic Air in Lahore

Mecca is not the only city at risk from the climate crisis and there are many other Muslim-majority cities being impacted. Lahore (Pakistan’s second largest city), for example, has some of the most toxic air in the world. Because development and economic growth are often considered as counter to environmentally-friendly practices, there are those who regard the air pollution as a necessary evil. However, rather than just being an inconvenience, “in 2015, an estimated 135 000 Pakistanis died due to air pollution…Perhaps more crucially, the study found that air pollution costs Pakistanis more than 42.3 million disability-adjusted life years…where air pollution is concentrated, that amounts to more than a year of every single urban citizen’s life.”

Rising Sea Levels in Alexandria

Another example is the city of Alexandria in Egypt, where the population of around 5 million are under threat of rising sea levels. Warmer climates mean that sea levels are rising, threatening the coastal city and prompting the government to reinforce defenses, which were once used to protect citizens from invading nations, against the invading ocean. This is a shared reality, as data shows that “the current rate of sea-level rise [globally] is the fastest it’s been since 500 years before this city was founded in the 4th century BCE.” One of the greatest challenges faced by the climate crisis is the disparity between those affected in the global North and those in the global South. Much like Alexandria and Lahore, there are not always the capacity or resources in global South cities to adapt quickly enough. Mohamed El Raey, professor of environmental studies at Alexandria University, asked “how can it be that Egypt is among the 10 most vulnerable countries and yet is number 104 in terms of adaptation measures?”

Saving Lives Through Action

These are only a few of many examples where cities are being devastated by the climate crisis and citizens are impacted negatively on a day to day basis. The predominantly Muslim MENA region is particularly susceptible to “some of the more severe consequences of warming, including lethal heat waves, extensive drought and rising sea levels” as a result of climate change. The challenge for Muslim-majority cities is balancing the consumerist and developmental priorities of city living with the principles inherent in Islam that promote protection of the environment. In the words of Fazlun Khalid, founder of the Islamic Foundation for Ecology and Environmental Sciences, “Islam is inherently environmental, but modernity has induced all of us to distance ourselves from nature”. In a study conducted by HAD, as part of the Academy’s pioneering Action on Climate and Consumption (ACC) project, the centrality of the Quran to promoting environmental sustainability is clear. It is argued that “the tools for sustainability were already latent in Islamic tradition”. Reviving these might offer added value in the fight for action against climate change, which is not only about saving the history, heritage and culture in major cities, but about saving the lives of the world’s urban residents.

Written by Dr. Vanessa Malila

Research & Development Officer

What it means to be a Muslim Charitable Organisation – A reflection on the first Best Practice Forum January 2020

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January 22, 2020
What it means to be a Muslim Charitable Organisation – A reflection on the first Best Practice Forum January 2020
Thought leadership and capacity-building require spaces to nurture, consider, develop and spread new ideas and approaches. With that need of the sector in mind, the Humanitarian Academy for Development (HAD) hosted a conference bringing together academics, practitioners, donors and thought leaders within the Muslim charities sector on Wednesday 15 January. The conference was organised by the Muslims in Britain Research Network (MBRN), in collaboration with the Muslim Charities Forum (MCF) and HAD.

Thoughtful and innovative presentations

Attendees were part of thoughtful and innovative discussions and presentations which covered diverse topics. These included for example presentations on case studies from Muslim charities such as the work by Muslim Charity in protecting street children through an informal education centre in Bangladesh or the work of Islamic Help in building ‘eco villages’. A representative of Muslim Hands presented about the support his organisation provides to MotherKind Community health workers in Afghanistan, and a member of Muslim Aid spoke about serving the survivors of the Grenfell Tower fire in London. Presentations also covered more conceptual topics such as faith and ethics in global health, modest fashion in UK Muslim charities, sustainability, the tension between globalisation and localisation, and the importance of programmes for the work of charities.

Common trends, challenges and themes

The conference brought together actors from the same sector, with a diversity of organisations, roles, priority areas and projects represented at the event. Despite the diverse challenges and initiatives highlighted during the event, there were common themes that reflect a number of general trends across the sector for Muslim and other charities.

Localisation in a globalised world

One key trend that was recurring throughout the day (and which is currently a hot topic for the sector) is localisation. This was discussed in the context of globalisation, where international NGOs and charities are required to balance a global perspective with local needs and contexts. But beyond that, the issue of how INGOs work within their own countries and communities was also raised. Conference attendees discussed whether INGOs should be involved more within their local communities or mostly focus on beneficiaries from the global South.

Decolonisation of the sector

A further trend that came up repeatedly during the day was the issue of decolonisation of the sector and what one presenter termed the “humanitarian invasion”. This highlights a challenge for NGOs which are based in the global North but work in the global South. Conference attendees discussed how there can be a risk for such NGOs to adopt ‘colonial’ tendencies related to homogenisation, superiority of knowledge, lack of awareness of the role of local knowledge and context. This is obviously closely linked to issues of localisation and the #shiftingthepower campaign.

Accountability, transparency and governance

Moreover, there was a clear call for greater accountability, transparency and better governance within Muslim charities which are often perceived to be currently lacking. This was highlighted by a presentation on the development of the Muslim charities sector in Britain, which suggested that not enough charities are transparent in their financial reporting and that the sector could have greater impact by working in a more coordinated way. According to the presenter, Muslim charities in Britain raised approximately £450million in 2017; and the question is whether a shift towards greater transparency and accountability could improve the impact of this vast resource?

The importance of programmes

The importance of programmes for the charities sector was highlighted by presenters and participants. There was an emphasis on the potential for programmes to provide a number of opportunities for Muslim charities to increase their impact. Research is able to provide visibility about good practice initiatives, not only changing popular perceptions about the work that Muslim charities do but also as a fundraising tool for the charities themselves. Research within the sector can highlight trends, challenges and opportunities that can be used by charities to examine their own work and collectively find more innovative solutions to global and local problems. Research is also a key tool in challenging systemic issues rather than adopting a reactive approach to humanitarian and development work. The aim is to ensure that future platforms such as this event continue to bring together academics, programmesers, practitioners, donors and charities so that learning will be fostered across the sector.

Way forward

MBRF chairperson, Prof Alison Scott-Baumann, made a call to participants to challenge the corridors of power in an effort to ensure systemic change. She suggested key avenues for this include lobbying and advocacy by charities. Charities are in a unique position with vast knowledge about specific issues and events taking place across the globe. One of the challenges they face is transferring that on-the-ground knowledge to decision makers and policy makers. This could be done through lobbying MPs, providing evidence to parliamentary committees, high visibility advocacy campaigns and communicating better through the mainstream media to ensure support from citizens and politicians. Those present also highlighted the importance of religion and culture in the work that they do and in particular the importance of encouraging Muslim charities to promote their connection with faith as a force for positive change.

This event was a clear example of the positive impact across the globe of the work of Muslim charities and a first step in bringing together stakeholders who can make a difference, improve the sector and enhance humanitarian and development work across the global in thoughtful and innovative ways.

Written by Dr. Vanessa Malila

Research and Development Officer

Addressing Global South/North Inequalities in Research


January 22, 2020
Addressing Global South/North Inequalities in Research

As a programmeser who was born and spent most of her adult and working life in South Africa, I have long valued the contribution of programmesers and academics from the Global South. I was fortunate to be surrounded by inspirational and innovative colleagues from universities and organisations from around Africa. While it was easy for me to recognize excellence of thought and field-building, I came to realize that this was not always a shared sentiment. Academics and programmesers from the Global South are disadvantaged in many ways and are not only regarded as less valuable, but are often valued less than those from the Global North.

The Global South is not a Place, it is a Mind-Set

The term ‘Global South’ has a number of different meanings, some of which have evolved over time. I prefer the more conceptual understanding of the Global South as the space “historically and/or currently oppressed by colonialism and global capitalism”. I believe this captures the concept accurately, as it does not see the deficit on the part of the Global South. Instead, it is a recognition that the status quo is no longer acceptable. This understanding is also a recognition that social change imposed by the Global North is not about “uplifting the South” – but rather about “enabling the North to exercise power over the South, and in doing so, erasing the specific character of those peoples and their societies” (Nilsen, 2016). It foregrounds the inequality in the relationship between South and North – as a result of the impact of the North … rather than a failure of the South.

#ShiftingThePower

The debate about the need to change the relationship between the South and the North has been gaining visibility, most recently with the #ShiftingThePower campaign. While this campaign is particularly in reference to donor funding and development globally, it clearly highlights an acceptance that the inequality that currently dictates development operations and processes are not sustainable and need to be changed. This is not at question. What is more pressing is a clear path of redress within the development sector, where funding, management, strategic planning and implementation are too often driven from the Global North to the Global South – without (sufficient, if any) consideration of what the Global South can bring to the table. This is a debate being played out at conferences, on social media and within development circles – but not one that will easily be resolved.

Shifting the Research Imbalance

How does this issue look like from the perspective of programmes from the Global South, and how can we start to value programmes outside of the Global North, using it to promote sustainable development both locally and globally? Researchers and academics from the Global South have pointed for a long time to the unequal relationship between them and academics from the Global North. The dominance of English as the standard language for academic excellence disadvantages many Global South academics, while equating language to ability – rather than acknowledging the importance and value of indigenous knowledge. In an insightful study called ‘Why Southern Research’, a number of common misconceptions are debunked through evidence-based programmes. The first key argument is that programmes from the Global South is best placed to solve local problems: “The only factor more strongly correlated to originality of science than the fact it is being undertaken by new programmesers is the degree to which the programmes is incorporating local knowledge … those most closely linked to a particular problem are the best placed to innovate a solution to it”. The second argument is that “we should not assume that Northern partners are improving the quality of Southern ones”. In fact, the study showed that “Southern R4D demonstrates superior programmes quality to Northern R4D and to North-South partnered R4D”. Perhaps as a result of the doubt that programmesers from the Global South produce reliable and valid programmes, their programmes tends to go beyond the quality of that seen from the Global North. If this evidence could be widely acknowledged and shared, it could debunk current thinking about programmes from the Global South

The Value of Indigenous, Local Knowledge

Beyond quality of programmes, the value of indigenous, local knowledge is growing in importance as there is recognition that indigenous knowledge is not only valuable to solving local problems but that “such knowledge can contribute to modern science and natural resource management”, even at the global level. As it becomes clear that while climate change has largely been a product of the Global North, it is mostly harshly felt by those in the Global South. As programmesers in the Global South sit in contexts where droughts, floods and other natural disasters become more common, we cannot wait for the rest of the world to come up with solutions, but are developing our own. Maria Faciolince provides a good overview of some practical initiatives. Moreover, there is also the SouthSouthNorth initiative which works around climate finance, climate services, and climate and development implementation.

What Can We Do?

The question then is what can an organisation based in the Global North do to ensure greater visibility, value and engagement with programmes in the Global South? The first, perhaps most difficult step, is understanding that doing programmes in the Global South is about more than geography. It is about a change in mind-set from a perspective that regards the South as ‘needing’ to one that can see the value in the Global South ‘giving’ – giving knowledge, solutions and innovations that can address local problems and change global patterns. At a more practical level, to use the example of the organisation I work for, HAD works towards adopting programmes that embraces participatory processes – not only in data collection but also design, planning, implementation and analysis. The Research Department at HAD also works with local organisations in designing, planning and implementing capacity-strengthening projects that are sustainable, rooted in local expertise and experience, and build on local knowledge. As a faith-inspired organisation, we recognise that our faith sensitivity often provides us with perspectives that are rooted in local experiences. As with faith, we recognise that being rooted in a context allows for greater self-determination and agency. Gulrajani very much articulates our approach when he argues that “[t]he ‘South’ symbolises shared commitments to deeply held values of solidarity, non-interference and mutual self-regard, and a political desire to remake the global order that has for too long had the North at its pinnacle”.

Written by Dr. Vanessa Malila

Research & Development Officer

PVE, Development and Gender Workshop

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October 1, 2019
PVE, Development and Gender Workshop

HAD held a workshop on Preventing Violent Extremism, Development and Gender at the Annual Conference of the Conflict Research Society. The workshop took place at the University of Sussex in September. It was part of the Research and Development (R&D) department’s strategy to build strong partnerships with academics and practitioners in the sector.

The workshop was co-convened by the Head of R&D, Dr Jennifer Philippa Eggert, Professor Juanita Elias (Professor in International Political Economy) and Dr Nicola Pratt (Reader of International Politics of the Middle East) from the University of Warwick.

The event focused on bridging the gap between academia and practice and explored opportunities for collaborative programmes on gender-focused PVE and development work. Academics and practitioners from Australia, Germany, Kenya, Somalia and the UK participated in two group sessions on the PVE-development nexus and the PVE-gender nexus. The workshop provided a platform to critically explore whether Preventing Violent Extremism, development and gender frameworks are reconcilable, and if a gendered analysis can improve implementation and outcomes Discussions were specifically focused on the effect which the increasing introduction of PVE frameworks into development work has – and how development actors should respond to this trend.

Related articles:

PVE and Gender: A Case for Gender-Sensitive Counter-Extremism Approaches

Why work on Preventing Violent Extremism?

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