By Maria Frahm-Arp (Editor) Barbara Bompani (Editor)
Faith is taking part in an more and more vital function in African political and developmental lifestyles. This booklet deals an empirical and theoretical mirrored image at the relationships among faith, politics and improvement in Africa; the meanings of faith in non-Western contexts and how that's embedded within the lifestyle of individuals in Africa.
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Additional resources for Development and Politics from Below: Exploring Religious Spaces in the African State (Non-Governmental Public Action)
Roy, O. (2004), Globalized Islam, the Search for a New Ummah, New York: Columbia University Press. Roy, O. (2007), Secularism Confronts Islam, New York: Columbia University Press. Sen, A. (1999), Development as Freedom, Oxford: OUP Oxford. Soares, B. & Otayek, R. (2007), Islam and Muslim Politics in Africa, London: Palgrave-Macmillan. Stoll, D. (1990), Is Latin America Turning Protestant? The Politics of Evangelic Growth, Berkley: California University Press. Stout, J. (2004), Democracy and Tradition, Princeton: Princeton University Press.
1997), Frozen Desire: The Meaning of Money, New York: Farrar, Straus and Giroux. Cohn, N. (1957), The Pursuit of the Millennium, Oxford: Oxford University Press. Stephen Ellis 39 Cooper, F. (2002), Africa Since 1940: The Past of the Present, Cambridge: Cambridge University Press. De Soto, H. (2000), The Mystery of Capital: Why Capitalism Triumphs in the West, and Fails Everywhere Else, New York: Basic Books. Ellis, S. & ter Haar, G. (2004), Worlds of Power: Religious Ideas and Political Practice in Africa, London: C.
Nl). In recent years, this fact alone has caused policy-makers of all sorts, including governmental as well nongovernmental agents, to pay attention to the factor of religion in designing their policies. However, though it is quite common today for development agents to include religious organizations in their work, there is still a great reluctance to investigate the type of ideology on which these institutions are based. This is largely due to a fear on the part of secular institutions 40 Gerrie ter Haar 41 and of researchers educated in a secular tradition of being drawn into a sphere of life which – in the West – is seen as not belonging to the public realm.