By C. C. (Translated by) Chang
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Example text
The convening of religious associations—such as mähebar and sewä sanbat—were also strong elements supporting community recovery. These were marked by regular social gatherings, mutual obligation, prayer and resource-sharing. These responses bear remarkable parallels with some widely-accepted, technical MHPSS processes, such as the negotiation of a shared narrative framework of meaning and the development of social structures for mutual support. Humanitarian workers clearly need to be aware of, and find means of engaging with, such processes.
73 INTERNATIONAL SOLUTIONS GROUP. (2013) Child Protection in the Islamic Context: Rights, Mechanisms, and Practices in Islamic Law and Society, Working Paper Series. No. 2013-01. Washington, DC, US: ISG. 74 MYERS, B. L. (1999) Walking with the Poor: Principles and Practices of Transformational Development. Maryknoll: Orbis. 75 HOLENSTEIN, A. (2005) Role and Significance of Religion and Spirituality in Development Co-operation, Bern: Swiss Agency for Development and Cooperation, p. 28. 76 MACINTYRE, A.
Org/en/ who-we-are/vision-and-mission/the-seven-fundamental-principles/ neutrality/ [Accessed: 30 March 2015]. 14 VER BEEK, K. A. (2000) Spirituality: A Development Taboo. Development in Practice, 10 (1), pp. 31–43. 15 TYNDALE, W. ) (2006) Visions of Development: Faith-based Initiatives. Aldershot: Ashgate Publishing. 16 PARRIS, M. (2008) As an atheist I truly believe Africa needs God. The Times, 27 December, p. 17. 17 KARAM, A. (2012) Religion, Development and the United Nations. New York: SSRC.
Sixty Songs of Milarepa by C. C. (Translated by) Chang
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