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The following ethnographic study was conducted to better understand the site-specific, qualitative impact of organizational, taken-for-granted assumptions and practices regarding gender and family life in the reproduction of on-the-ground gender inequality. More specifically, this case study considers the consequences of organizational assumptions consistent with Bem’s (1993) three “lenses of gender” – androcentrism, essentialism, and polarization – on direct service provision for homeless clients in a small, faith-based, social service provider.

Interview and participant-observation data were gathered during time spent volunteering with Integrity Intervention (pseudonym): a small liberal Methodist outreach ministry for the homeless. Data collection was guided by the following question: How do Integrity Intervention’s cultural models (or “schemas”) for gender and family life shape the ways the organization becomes a gendered social space?

I find that expectations for client behavior were deeply gendered, in a manner consistent with the “lenses of gender.” Additionally, normative expectations for subordinate masculinities were also informed and crosscut by race and class marginalization. Ultimately, my findings suggest that the “lenses of gender” may be imbued with class and race-specific interpretive meaning. I delineate forms of site-specific gendered, racialized, and classed cultural schemata for understanding poverty and homelessness, and explain how they ultimately work together to preclude inclusive and gender-equitable service provision.

This study is limited to providers and participants in one particular nonprofit organization.

The conclusions of the study bear implications for understanding the various forms through which gender inequality is reproduced – particularly in settings of faith-based social service provision.

Western liberal states are considered to be secular in nature, with a presumed neutrality of state laws from religious values and norms. However, this claim overlooks the inherent influence that religious groups (namely, dominant Christian churches and groups) have as informal institutions. According to neo-institutionalists, informal institutions, like these religious norms and values, interact with and influence formal state institutions. As such, it could be argued that the norms and values of dominant religious groups within the state have a role in shaping governmental policies and the law. This is evident when examining the debates around multiculturalism and religious freedom that arise in liberal democratic states such as Australia, Canada, and the United Kingdom (UK). In particular, the recent Sharia debates that have arisen in each of these jurisdictions illustrate that the secular state legal system is often positioned as “neutral” and free from religious influence – and thus incompatible with, and unable to, accommodate the religious orders of minority groups. However, this idea that the state is entirely free from religious values is a fallacy that ignores the historical role and influence of Christian churches in each state. In opposing the accommodation of Sharia in private dispute resolution, common arguments include the inherent patriarchal nature of the religion leading to further oppression and disadvantage of Muslim women when seeking resolution of personal law matters (i.e. divorce and property settlements). The secular state law is positioned against this (and religion more broadly) as the “fair” and “just” alternative for minority women – protector of individual rights. Though this ignores the inherent gender hierarchies embedded within formal state institutions, including the legal system that has been implicitly shaped by religious moral values to varying degrees – where minority women are also faced with a set of gender biases. When combined with the internal pressures from their communities and families this can often place them in a double-bind of disadvantage. In this paper, I draw on feminist institutionalism to examine the informal institutional norms that arise from dominant Christian churches in Australia, Canada, and the UK. In particular, the ways in which these informal norms have influenced the development of state laws, and continue to operate alongside the legal system to shape and influence governmental policies, laws, and ultimately the outcomes for Muslim women.

Purpose – Religious addiction treatment has experienced a rise both in its reach and exposure to attention from medical professionals. Largely autonomous conversion-based programs have received unprecedented support and legitimacy. We investigate “Victory Ministries,”11The organization ‘Victory Ministries’ is a pseudonym. Any resemblance to actual locales of this name or similar is entirely coincidental. All names have been change to protect the identity of the participants. a large Midwestern evangelical rehab facility, exploring the similarities and differences between formulations of addiction-as-disease found in “secular” rehab and the moral binaries that guide Victory's program.

Methodology/approach – Qualitative case study: Interviews and ethnography.

Findings – Working from in-depth interviews, we explore the inner workings of Victory's curriculum and program design, as it transmutes dominant therapeutic concepts and methods into its own Manichaean frame. Aided by superior financial resources and support of a tight-knit network of churches, it delivers its most successful clients into a new life “redeemed by Christ.”

Social implications – Proponents of conversion-based service provision position religious institutions as the primary agents of willing compassion and generosity beyond the family compass, stripping the rest of civil society of any claims to promote the greater good. In Victory's metaphor of “invisible war,” a Manichaean vision is quite explicit. Every definition of recovery and reintegration in terms of conversion and submission to religious authority inherently suggests that substance use stems largely from immorality and that the unsaved in general are sinful and dangerous. By funding a conversion-based shadow welfare apparatus, we argue, the US government is intensifying the criminalization of poverty, the steady downgrading of more inclusive institutions, and ultimately the materialization of Victory's Manichaean vision in a polarized nation.

This chapter embarks on a cross-Asian comparison to glean valuable insights from various regions and religious contexts. By examining family planning practices and challenges in different parts of Asia, valuable lessons are uncovered that can inform policies, programs, and initiatives aimed at achieving family planning-related sustainable development goals (SDGs). The complexities and nuances of family planning across diverse cultural, social, and religious landscapes are delved into, shedding light on both common threads and unique challenges faced by marginalized communities. Through this comparative analysis, the aim is to contribute to a holistic understanding of family planning in Asia and provide actionable recommendations to enhance access, equity, and outcomes in pursuit of family planning-related SDGs.

This chapter provides a comprehensive examination of the diverse strategies employed in various Asian regions to address family planning. Beginning with an in-depth analysis of family planning programs in South Asia, this chapter offers a comparative overview that highlights the unique characteristics and outcomes within this dynamic context. Furthermore, this chapter employs case studies to explore the multifaceted influences of religious beliefs, legal frameworks, and sociocultural factors on family planning practices. By delving into these complexities, it offers a nuanced understanding of the challenges and successes in different Asian regions. This comparative exploration equips policymakers and practitioners with valuable insights to inform more effective and culturally sensitive family planning initiatives.

When post-secondary education (PSE) in Africa is viewed in terms of growth rather than total enrolment the region tops the list of impressive trends. Between the years 1985 and 2005 the countries of sub-Saharan Africa experienced the largest growth of PSE involvement of any region with total enrolment increasing fourfold. The insatiable student demand is being met by a proliferation of large-scale and small-scale religious denominations establishing post-secondary education. The current chapter provides a categorical, multi-levelled analysis of the growth of religious providers in sub-Saharan Africa. Particular attention is given to the activities and rationales of stakeholders who play a part in the establishment and continued operations of religious PSE. Using Marginson and Rhoades’s (2002) glonacal agency heuristic, the networks between stakeholders and their varying degrees of influence on regional PSE are described and discussed. The findings suggest that PSE in the region is being widely provided by small-scale denominations establishing religious training institutions. But the influence of this PSE is mainly limited to local communities.

Social origins theory proposes that countries cluster around different models according to how public welfare spending affects nonprofit sector scale (Anheier & Salamon, 2006; Salamon & Anheier, 1998). This article confronts these assumptions about a liberal, corporatist, and social democratic model with results from a comparative analysis of highly industrialized countries with extensive welfare arrangements. We focus on nonprofit sector employment in relation to total employment in the welfare field, including education and research, health, and social services. Explanatory factors are public welfare spending, share of income from donations, and religious homogeneity. Qualitative Comparative Analysis (QCA) (Ragin, 2000) is applied to sort countries in types. The results show that the consequences of public sector welfare spending on nonprofit welfare employment vary depending on other social conditions. In liberal countries, low public sector welfare spending results in a small nonprofit share of employment. The preconditions are low religious homogeneity and large shares of nonprofit income from donations. In other Western European countries, the size of public sector welfare spending is inversely proportional with the size of the nonprofit share of employment, depending on religious homogeneity. The Nordic countries have the highest religious homogeneity, and largest public welfare costs, and accordingly, the smallest share of nonprofit welfare services. However, a similar “crowding out” pattern can be found in the presumably corporatist countries such as France, Austria, and also to some extent in Germany and Italy. In the other end of the line, we find the Netherlands, which is the clearest example of the presumed corporatist pattern in this sample. Religious homogeneity comes into play in both the liberal and the Western European causal constellation in accordance with Weisbrod's theory of government failure/market failure (Weisbrod, 1977), which indicates that this factor is more important for nonprofit welfare regimes than previously thought.

This chapter examines the economics of alternative healing in Brazil.

Two narratives are selected from extensive observations and interviews over a period of years. The presentation chronicles the accounts of people experiencing physical symptoms who sought further advice from friends and relatives after visits to conventional medical providers failed to cure them.

In response to a recommendation from one of those consulted, one person went to a spirit “received” by a Kardecist/Spiritist healer-medium while the other obtained treatment from an otherworldly being at an Umbanda center. The respective “therapeutic” procedures are described and analyzed in terms of the beliefs and the worldviews of each of the traditions. If satisfied with the outcome, the patient fulfills an implicit bargain with the otherworldly being(s) and its religious group by adopting their beliefs and practices. This conversion is “payment” for the healing services rendered.

Since some treatments are successful and others are not, the implications of this exchange is that many Brazilians may change their religions several times during their lifespan. As a result of this behavior individuals circulate among the several religious groups that are always in competition with each other.

The analysis provides a distinctive insight into, and original way to understand, alternative health care in Brazil.

A random sample of insured adults (n=134) tests the effects of insurance on respondents’ emotional and physical health. Results showed that being married and being widowed improved physical health while having no religious identification heralded less emotional distress. Preferred Provider Organization services satisfaction was related to better physical health. Respondents in households that restructured themselves to acquire or maintain health coverage also reported more emotional distress than those in households without such problems. Implications of our results regarding improving insurance programs and the effects of marital status and the lack of religious affiliation upon adults’ health are discussed.