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When Helping Hurts: an Ideographic Critique of Faith-Based Organizations in International Aid and Development

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When Helping Hurts: an Ideographic Critique of Faith-Based Organizations in International Aid and Development View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by ePublications at Regis University Regis University ePublications at Regis University All Regis University Theses Spring 2018 When Helping Hurts: An Ideographic Critique of Faith-Based Organizations in International Aid and Development Allison Foust Regis University Follow this and additional works at: https://epublications.regis.edu/theses Recommended Citation Foust, Allison, "When Helping Hurts: An Ideographic Critique of Faith-Based Organizations in International Aid and Development" (2018). All Regis University Theses. 899. https://epublications.regis.edu/theses/899 This Thesis - Open Access is brought to you for free and open access by ePublications at Regis University. It has been accepted for inclusion in All Regis University Theses by an authorized administrator of ePublications at Regis University. For more information, please contact [email protected]. i WHEN HELPING HURTS: AN IDEOGRAPHIC CRITIQUE OF FAITH-BASED ORGANIZATIONS IN INTERNATIONAL AID AND DEVELOPMENT A thesis submitted to Regis College Honors Program in partial fulfillment of the requirements for Graduation with Honors by Allison Foust May 2018 ii Thesis written by Allison Foust Approved by __________________________________________________________________ Thesis Advisor __________________________________________________________________ Thesis Reader Accepted by __________________________________________________________________ Director, University Honors Program iii iv Acknowledgements This thesis is dedicated to the individuals who have molded me and supported me through the high points and low points of this project. I appreciate you all more than words can express. To Glenn, Char, Jeff, and Honey, thank you for opening your home and your hearts to me. I don’t think I would have been able to pursue this project nor become who I am today without your unconditional support the last two years. I love you all dearly. To Dr. Rob Margesson, my advisor, a dear friend, and the best coach I have ever had. While debate taught me how to think and argue, you taught me the pursuit of storytelling and ethical arguments, no matter how hard they may be to find or articulate, will always be worth the fight. Thank you for sharing the wonders of rhetoric with me and for having faith in me even when I didn’t. I never realized how far this project, or I, could go. I couldn’t have done this, or graduate school, without you. Thank you for believing in me. To Allison Peters, my friend, my mentor, one of the toughest women I know, and the best reader I could imagine. Thank you for your unconditional support and invaluable feedback. I am proud to not only have a strong woman like you in my life to look up to, I am beyond grateful to have one I can go to when things get tough. To Dr. Kleier and Dr. Narcisi, thank you both for celebrating with me during the high points and being there for me during my absolute lowest points. Watching two strong women lead the honors program was not only inspiring but it was incredible motivation to continue pursuing my education. And to Yareth’s, this thesis is the product of tears, hard work, innumerable hours of research, a passionate love-hate relationship with writing, and most importantly countless smothered green chili burritos. Finally, to those who find themselves questioning but feel held back by fear of damnation or overwhelming guilt: don’t stop looking for answers –– I swear to God, it is worth it. v Table of Contents Acknowledgments………………………………………………………………………...v Introduction: When Helping Hurts………………………………………………………..1 Chapter Two: Literature Review………………………………………………………….9 Definitions and Actors…………………………………………………………...10 Critiques on Proselytism…………………………………………………………13 Presence of FBOs………………………………………………………………...16 Rise of FBOs in the U.S...………………………………………………………..17 Gaps in the Literature…………………………………………………………….19 Conclusion……………………………………………………………………….19 Chapter Three: Theory Analysis and Methods..................................................................21 Constitutive Rhetoric.............................................................................................30 Conclusion for Methods……….............................................................................42 Chapter Four: Identity Creation in International Aid and Development...........................49 Development as an Ideograph……………………………………………………49 Ideographs, Aid, and Identity Creation..................................................................62 Proselytism Undermines Development and Dignity……………………………..72 Chapter Five: The Rise of FBOs and the Religious Right …………………….………...74 The Rise of the Religious Right in Politics …………………….……………......74 Historical Context of the Religious Right……………………..…………………76 Rise of FBOs through the CFBCI………………………………………………..78 The Myth of Stewardship……………………………………………………...…82 vi Becoming a Prominent Player in U.S. Foreign Policy………………..………….87 Current Political Landscape……………………………………………………...92 Conclusion/ Future of FBO in Politics……………………………….………….94 Chapter Six: Exporting “Family Values” to Uganda……………………...….………….96 Reconstructing African History and Identity…………………………………….97 FBO Role in Rewriting History…………………….…………………………..102 What are Christian Values?..………………….………………………………..107 The Myth that Homosexuality is Un-African...………………………………..109 Exporting “Values Education” to the East…....………………………………..119 Adopting American “Family Values” in Africa………………………………..123 The Ugandan Anti-Homosexuality Act…………………………..…………….126 Conclusion……………………………………………………………………...139 FBOs as Neo-Colonizers……………………………………………………….142 FBOs as an Ideograph…………………………………………………………..143 Chapter Seven: Conclusion……………………………………………………………..145 References………………………………………………………………………………154 vii Chapter One: When Helping Hurts I genuinely believe that we live in a world today where people want to do “good.” Millennials specifically have been documented as caring more about issues of sustainability and fair trade when it comes to consumer habits. We are more likely to spend more money on “green” products, fair trade certified goods, and supporting local businesses. For all intents and purposes, it has become popular to be ethical (Rotabi et al., 2017). Millennials will even devote more of their free time and energy to making the world a better place as indicated in the spikes of young people choosing to volunteer with the less fortunate at home and on service trips abroad (Wuthnow, 1991). Thanks to the rise of social media, these same young people then have an unprecedented amount of information they can use to research products, services, and volunteer opportunities. They can also share their adventures in volunteering on their social media accounts to create awareness among their peers and continue outreach to communities from around the world. One could argue, it has never been easier nor more popular to volunteer. At Regis, the focus on social justice is especially emphasized. The Jesuit credence “men and women for and with others” permeates every class I have taken, every project I had the privilege of undertaking with the Center for Service Learning and the Institute on the Common Good, and it has been a standard I strive to uphold. Throughout my four years at Regis I have been taught theoretical frameworks for ethically engaging in the world, the necessity for examining roles of power and privilege, and that structures of injustice exist. This new understanding led to personal epiphanies on how cycles of oppression are created and perpetuated through complicity in unjust structures. Through 1 learning various ethical theoretical lenses in which to view the world, it became apparent to me these structures not only existed but that I helped those structures stay in power through my silence all while passively benefitting from them. Once learning this reality, I could no longer claim to care about ethics while actively allowing others to be harmed. I knew theoretically why I should care but I wasn’t sure how to actively pursue an ethic of care for the other in the real world. This thesis is an attempt to reconcile the tension that naturally arises when theory transitions into praxis. I have studied theories of ethical service, development policy, and non-profit work over my college career yet I still find myself grappling on how to proceed; how can I personally be someone that dismantles systems of oppression instead of contributing to them? Myself, and countless others in my generation, grapple with the struggle of good intentions and not knowing how to enact the change we want to see in the world. Take for example, individuals who purchase TOMS shoes because they genuinely want to help improve the lives of children living in poverty across the globe. These consumers have the best intentions of helping others but fail to realize that the TOMS distribution network can do more damage to community than good. Namely because when TOMS give a pair of free shoes to everyone in an impoverished community, they inadvertently flood the supply side of the market for shoes which ultimately leads to creating new dependencies on Western aid. TOMS Shoes unintentionally cripples local economies by driving shoe vendors and local repairmen out of business by oversaturating the local commodity concerning this single commodity. Then when these cheaply made shoes inevitably begin to fall apart, there is no one to buy new shoes from or go to for repairs as the cobblers and
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