Audet et al.

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Religious nongovernmentalorganisations and Canadianinternational aid, 2001–2010: apreliminary studyFrançois Audet a , Francis Paquette b & Stéfanie Bergeron ba Management and Technology Department , School ofManagement (ESG) and Canadian Research Institute onHumanitarian Crisis and Aid, Université du Québec à Montréal ,Montreal , Canadab University of Montreal , Montreal , CanadaPublished online: 29 May 2013.

To cite this article: François Audet , Francis Paquette & Stéfanie Bergeron (2013): Religiousnongovernmental organisations and Canadian international aid, 2001–2010: a preliminary study,Canadian Journal of Development Studies/Revue canadienne d'études du développement,DOI:10.1080/02255189.2013.794721

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POLICY FORUM

Religious nongovernmental organisations and Canadian internationalaid, 2001–2010: a preliminary study

Francois Audeta!, Francis Paquetteb and Stefanie Bergeronb

aManagement and Technology Department, School of Management (ESG) and Canadian ResearchInstitute on Humanitarian Crisis and Aid, Universite du Quebec a Montreal, Montreal, Canada;bUniversity of Montreal, Montreal, Canada

ABSTRACT This paper examines the distribution of public funds to humanitarian andcooperation actors in Canada in 2001–2010. We ask whether changes of government haveinfluenced the type of Canadian organisations that receive funding and whether secular orfaith-based nongovernmental organisations (NGOs) attract more funding from particulargovernment administrations. Findings indicate that funding to religious NGOs engaged inproselytising has significantly increased under the federal Conservative government. Wealso find that the current Conservative administration appears to prioritise religiousorganisations over secular organisations in its funding, and prioritise organisations inCanada’s central and western provinces over those from eastern provinces.

RESUME Cet article se penche sur l’influence de la religion sur le financement des acteurs del’aide humanitaire et de la cooperation internationale canadiennes entre 2001 et 2010. Lesauteurs se demandent si les changements de gouvernement ont eu un effet sur le typed’organisations qui recoivent du financement, notamment selon qu’elles sont confessionnellesou laıques. Les resultats montrent que le gouvernement conservateur actuellement au pouvoirprivilegie les ONG confessionnelles plutot que les ONG laıques, ainsi que les organisationsdes provinces du Centre et de l’Ouest canadien, plutot que celles de l’Est.

Keywords: religious NGO; proselytism; CIDA; Canadian development aid; Conservativepolitics

Introduction

This article seeks to respond to the conclusion of Elizabeth Ferris (2011) that there is no empiricaldata on the funding of religious organisations. The aim of the research presented here is to providea solid anchor for future scholarship wishing to explore in depth the implication of having reli-gious and proselytising religious nongovernmental organisations involved in the implementationof Canadian international assistance programs. This research addresses the relationship between,and the funding interests of, governmental aid agencies and nongovernmental organisations inCanada. It examines two specific time periods, when the federal government was led by differentpolitical parties; the first period concerns the Liberal government era of 2001 to 2005, while thesecond concerns the Conservative government era of 2006 to 2010. Our findings indicate a differ-ence between these two periods in regard to the behaviour of Canadian international assistanceand funding interests.

This study raises questions regarding the factors that may influence the state’s decision to channelfunding through a given implementing partner. For example, domestic political factors such as

# 2013 Canadian Association for the Study of International Development (CASID)

!Corresponding author. Email: [email protected]

Canadian Journal of Development StudiesRevue canadienne d’etudes du developpement, 2013http://dx.doi.org/10.1080/02255189.2013.794721

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diasporas and social policies can influence decisions concerning funding and implementing partners(Paxton and Knack 2012). Factors also include the extent of political constraints on, or autonomyof, the government within the country, as well as pressure and lobbying from domestic groups(Shain 1995; Embassy, March 16, 2011). In some cases, the amount of media attention given tolarge-scale humanitarian crises may exert different kinds of pressure on a foreign policy, effectivelyinfluencing decisions about whether or not to provide assistance (Buckley 1998; Gilboa 2005).

Rather than focusing on the influences affecting decisions, this study builds on empirical dataand focuses on the funding channels from the Canadian government to secular and religiousNGOs. In order to categorise both groups, systematic characteristics were developed based onacademic literature that aims to differentiate secular NGOs (SNGOs), religious nongovernmentalorganisations (RNGOs), and proselytising organisations. The objective of this study is not toinvestigate specific organisations, but rather to identify a social phenomenon and provide possibleexplanations of the interest of different governmental administrations to fund Canadian aid organ-isations over time and geographic area.

For decades, the role of religion and RNGOs in development cooperation was nearly non-existent in academic literature. Ver Beek (2000) has described this gap in the existing body ofresearch as a “development taboo”. One reason for this gap may be the fact that the agendasof development agencies and NGOs have been primarily driving the research (Jones and Petersen2011). Another reason the relationship between religion and development has been sidestepped inscholarly research may be the modernist and Marxist influences on theory for over half a century(Lunn 2009, 947). In actual fact, neither modernisation nor secularisation theories are able toexplain today’s plurality of modernities (Fourie 2012). With its focus on rational value-loadedeconomic growth, modernisation theory was implicitly inclined toward secularism. Marx,Durkheim and Nietzsche expected religion to vanish from societies as the people no longerneeded it. While religion did not occupy a central role in academic literature for years, it failedto fade into extinction as predicted. Tocqueville foresaw the need for religion in a modernworld, and Huntington predicted cultural (and religious) differences to be the cause of future ideo-logical conflicts (Huntington 1996). More than 12 years after Ver Beek’s declaration, religion anddevelopment have been integrated into a growing body of research (Duriez, Mabille, and Rousse-let 2007; de Kadt 2009; Rakodi and Deneulin 2011).

The events of 9/11 not only seemed to support Huntington’s “clash of civilisations” theory,they also marked the beginning of a fundamental shift in development theory. The emergence ofnew development theories drawing on post-modernist and constructivist approaches that encom-passed cultural concepts (identity, ideas and religion) began to replace some of the moretraditional approaches, largely limited to economic frameworks. This theoretical shift wastracked in journals and books focusing on religion and development (Lepard 2002; Goldewijk2007; Rees 2011; Fiddian-Qasmiyeh 2011; Balchin 2011). In 1998, the first genuine dialogueon the issues of religion and development began, with the establishment of the World FaithsDevelopment Dialogue (WFDD). The WFDD, which was intended as a platform for consultationwith representatives of major faith traditions regarding poverty alleviation issues, published apaper establishing ways in which culture and spirituality may be taken into account during devel-opment processes (Eade, Verhelst, and Tyndale 2002).

The initiative of the Canadian Journal of Development Studies to publish this special issue onreligion and development supports the claim that scholars have neglected this topic for some time.This journal will contribute to a more comprehensive understanding of what is happening inCanadian international cooperation. It is essential as academics and practitioners assess and vali-date these recent foreign aid tendencies.

This paper is intended as a contribution to current theoretical debate centred on the issue ofreligion and development in the Canadian context. This study follows the work of Berger on

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the influence of religion on philanthropy in Canada (Berger 2006). It also responds to Ebaugh (inLunn 2009), who suggests that a lack of data is one reason for the very limited examination ofreligion and development, and the research of Audet, who identified an increase in the numberof RNGOs and a shift in their role within the Canadian aid system since 2006 (Audet 2011b).This research does not attempt to explain why and how successive administrations in Canadahave had diverse interests relating to particular organisations. Rather, this paper aims to highlightspecific changes in funding distribution and determine regional tendencies in Canada from 2001to 2010. A key observation is that the confessionalisation of Canadian foreign aid has increasedsignificantly over the last decade. As seen in the literature, governmental funding to RNGOs hasprompted scholarly debate (Ver Beek 2000; De Cordier 2009) and triggered concerns about theeffectiveness of aid (Berger 2003; Clarke 2006; Wuthnow, Hackett, and Hsu 2004). Theoverall intention of this study is to test the hypothesis that the nature of the ruling politicalparty influences what type of Canadian organisations receive funding and to explore whetherthe organisational nature of these NGOs (secular or religious) causes them to attract more orless funding from specific government administrations. The key question is: do different govern-ment administrations in Canada direct aid funding to different types of NGO?

Why bother with proselytism?

In theoretical terms, the differentiation between RNGOs and SNGOs is required. As Holensteinnotes, the isolation of the specific group of RNGOs is necessary, given that the frontier betweenevangelism and proselytism is not easily definable in many development projects in certain com-munities (Holenstein 2005, 368). While supporting the implication of RNGOs in developmentprograms, Holenstein identifies three risks related to what she calls the “double-edged nature”of these organisations.

. Religion is focused on the absolute and unconditional and thus can easily take on totalitar-ian characteristics. Monotheistic religions in particular have difficulty in distinguishingbetween the claims of the absolutely divine and the historical nature of human existence.

. Religion can increase aggressiveness and the willingness to use violence, by reason of thesymbolic incremental value that is provided by the sanctification of “profane” motivationand aims.

. Religious zeal can also be used by hierarchies within faith-based organisations to legitimisethe abuse of power and the violation of human rights. Since these hierarchies are mostlymale-dominated, gender issues and women’s human rights need to be kept under carefulobservation. (Holenstein 2005, 371)

These risks, associated with the proselytising nature of some RNGOs, have been identified byAhmed (2005). Ahmed reported numerous cases of aggressive proselytism in post-natural disasterzones such as in the aftermath of the Southeast Asian tsunami of 2004, but also in Iraq and Afgha-nistan. In response to the aggressiveness of proselytism, violence against Christian organisationshas increased dramatically. World Vision, for example, was the target of a 2003 bombing in SriLanka in response to perceptions of proselytising activities (Ahmed 2005). McGinnis also men-tions increased cases of violence linked to proselytising activities in various regions of the globe(McGinnis 2005). Salemink notes a less aggressive form of proselytism through educationalprograms with God’s words as central theme (Salemink 2004).1 These authors support Hole-nstein’s assessment of the risk of proselytism with the involvement of RNGOs within inter-national development and humanitarian crisis contexts. Presenters at a 2005 workshop on thetopic also made note of this risk from RNGOs (Ndiaye 2006; Mahat 2006).2

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Although RNGO staff members may be motivated by the noble virtues of compassion and lovefor all God’s children, it has been noted that “most of those involved in proselytism are oftenuntrained, short-term missionaries not familiar with the region’s customs or culture” (Ahmed2005, 4). The lack of skill needed to deal with complex humanitarian circumstances raises questionsabout the effectiveness of RNGO programs. Furthermore, this reinforces the need for a seriousassessment of the emergence of religious NGOs in Canadian international assistance.

The following sections provide a brief overview of how RNGOs have been defined in theexisting body of religion and development literature. This characterisation will provide thetools and criteria to classify the organisations included in this study.

Characteristics of religious organisations in the literature

Over the course of the last decade, the study of religion- and faith-inspired organisations involvedin humanitarian and international development has emerged as a growing area of research. Therole of these organisations in the international humanitarian assistance system has been acknowl-edged in scholarly literature (Lunn 2009), by other established development organisations, and byUnited Nations agencies (UNFPA 2009).

There has been confusion regarding specific terminology used to identify religious organis-ations in international politics. The United Nations Population Fund has created its own definitionof faith-based organisation (FBO). Its broad definition encompasses four categories, ranging fromreligious affairs ministries to local congregations and to faith-based or -inspired developmentorganisations (UNFPA 2009). Misunderstandings regarding the use of the acronym FBO tendto occur with such an all-encompassing category, members of which can be clubs, unions,places of worship, congregations, and so on. As such, Jeavons (2004, 144) has argued that con-gregations should not be referred to as FBOs at all.

Although the term FBO is highly problematic, it is nevertheless frequently employed in scho-larly literature (Benthall 2010; Clarke and Jennings 2008; Ferris 2011; Holenstein 2005; Jeavons2004; McGinnis 2010; Rakodi 2010; Tadros 2010; UNFPA 2009). For example, Clarke and Jen-nings described a faith-based organisation as:

Any organisation that derives inspiration and guidance for its activities from the teachings and prin-ciples of the faith or from a particular interpretation or school of thought within that faith. (Clarke andJennings 2008, 6)

The definition of FBO proffered by Clarke and Jennings is successful in refining the definitionadvanced by the United Nations. However, their referent remains somewhat vague. The phrase“any organisation” is too general for the specificities of this research project. Since our researchdeals with NGOs and not just any organisation, the works of Martens and Berger seems a more fruit-ful point of departure. In particular, Martens dissects the legal aspect, the international context andthe sociological perspective of all three words in the acronym NGO. For Martens, an NGO is a:

Formal (professionalized) independent societal organisations whose primary aim is to promotecommon goals at the national and/or the international level. (Martens 2002, 10)

While this definition is useful for most organisations, it does not integrate the specific nature of theorganisations inspired by religious values. The distinction between secular and religious NGOsshould be made, since several fundamental differences exist between the two types of organis-ations.3 Ferris (2005) and Rakodi (2010) independently propose a distinction based on three fea-tures: the source of funding, the focus of activities performed and the relationship with religion.These three features can provide a valid distinction between a secular NGO and an NGO based

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on faith. Strictly adhering to these three tags would force any researcher to divide NGOs into a mul-titude of unclear and distorted categories. To avoid such a trap, Martens adapts her previous defi-nition of NGO to the specific nature of their religious affiliation and states that:

religious NGOs are formal organisations whose identity and mission are self-consciously derivedfrom the teachings of one or more religious or spiritual traditions and which operates on a non-profit, independent, voluntary basis to promote and realize collectively articulated ideas about thepublic good at the national or international level. (Martens 2002, as quoted in Berger 2003, 16)

Berger simplifies this as “an organisational hybrid of religious beliefs and social activism at local,national, and international levels” (Berger 2003, 15). Martens and Berger strive to isolate theexplicit public mission of the RNGO as opposed to the ambiguous missions of the congregationalstructures.

Since none of the definitions above properly address the obstacles of this research, it is necess-ary to reword it. Therefore, for the purpose of this article, it is suggested to use the following defi-nition for RNGO: An organisation whose philosophy, mission, values, or vision is knowinglyinspired from a religious belief and which is independent, non-profit and provides publicgoods at the national or international level. This definition is neither static nor holistic, but asPrudhomme (2007) indicates, rather serves to justify the degree of religiosity expressed by theorganisation.

Hereafter in this research, the acronym RNGO will refer to the above definition and will beused in contrast to FBO. This definition of RNGO specifically captures the type of Canadian Inter-national Development Agency (CIDA) partners on which this research focuses.4 The dual nature,or the “double-edged nature” (Holenstein 2005), of these NGOs unveils the possibility of a strongreligious influence within developmental programs. Clarke and Jennings (2008, 14) also supportthe possibility that religion affects the programmatic level of the RNGO. This programmatic levelis affected variously by religiosity, as noted by Ebaugh, Chafetz, and Pipes (2006, 2269–2270).Their research indicates three dimensions of influence on the organisation (organisational religi-osity), one of which dimensions is related to the programmatic level referred to by Clarke andJennings. Ebaugh, Chafetz, and Pipes also identify “service religiosity” and “staff religiosity”as the other two particularities of religion that affect the organisation (Ebaugh, Chafetz, andPipes 2006). Levels of religiosity not only have an influence on the three dimensions, but alsoon the type of mandates of the organisations. Religiosity creates complex partnerships at alllevels. The complexity of diverse mandates make it difficult for stakeholders involved in thedelivery of humanitarian assistance to understand the goals of the RNGOs (UNFPA 2009).The ambiguity of religiosity is not confined to the donor–organisation relationship; it is alsofelt at the beneficiary level. This is addressed by Tadros, who comments on the beneficiaries ofaid that “they might be more focused on what they see to be their evangelical mission”(Tadros 2011, 66). Tadros highlights the fact that since RNGOs have an evangelical mission,the proselytism aspect of their service delivery is implicit. To say that all RNGOs have such amission would be to advance an unfounded assumption. Still, the ambiguity about the role of reli-gion in RNGO service delivery indicates that there is a need for guidelines that clearly define whatproselytism is and how it may or may not be part of RNGO programs.

Proselytism5 and international development organisations: an overview

The Oxford Dictionary defines proselytism as “zeal in spreading the faith, recruit followers”.Fortier approaches proselytism in a similar manner when he defines it as “zeal to recruit followers,to impose one’s ideas, proselytism consist in communicating one’s thought, one’s convictions to

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convince other of one’s merits and winning adhesion. It aims at converting the other [. . .] and reli-gious conversion” (Fortier 2008).

Other authors suggest additional interpretations with a specific, well-placed emphasis on thecommunication aspect. For Malony:

Proselytism is the practice of making proselytes – those who have changed from one faith to another.It is a special type of persuasion in which an individual decides to forego one set of convictions infavour of another. In fact, proselytism may not simply be a unique type of persuasion; it may bethe only type of persuasion. (Malony 1988, 125)

Malony’s predecessors also supported this position on the importance of persuasion in the makingof proselytism. Scheidel defines proselytism as an activity in which the speaker consciouslyattempts to influence the attitude of the interlocutor by transmitting visual and auditory messages(Scheidel 1967).

The terms “persuasion” and “communication” draw us to the work of Bettinghaus, whoexplains that “persuasion necessarily involves communication but that communication does notautomatically imply persuasion” (Bettinghaus 1973, 7). The approach is followed by Polish, forwhom these two terms are not only not directly related, but it is also possible that there is communi-cation without inducement between individuals with conflicting beliefs (Polish 1982, 167).

If these models state that cooperation is possible, this position is strongly rejected by the Marxistmodel of Bert. The author assumes that all communication involves a systematic model of persua-sion to influence the mode of thought or action of the interlocutor without the latter being informedof the desired outcome (Bert 1979, 7). Bert’s assumption that all communications systematicallyinvolved the pursuit of gain is difficult to support. Nonetheless, his insight is valuable in thisresearch as it points to the end of the spectrum towards which some RNGOs may lean.

Bettinghaus proposes a more moderate definition of proselytism, one that more closely ident-ifies with the thinking of Bert and Scheidel. Bettinghaus argues that proselytism is “a communi-cation by which an individual makes a conscious effort to change attitudes, beliefs, or habits ofanother individual or group of individuals by transmitting a message” (Bettinghaus 1973, 10).Stahnke’s definition follows that of Bettinghaus, but is simplified to “a conduct business withthe express purpose of changing religious beliefs, affiliations or the identity of the other”(Stahnke 2004, 256).

Working from these definitions, it was necessary to shift the focus from the word “communi-cation” to “activity”. In the contexts of international development and humanitarian assistance,“activity” encompasses not only communication, as the aforementioned authors define it, but italso refers to a variety of actions engaged in by an RNGO. As none of the above definitions prop-erly address the problem of this research, we therefore propose to introduce a new wording. Forthe purpose of this study, an RNGO is proselytist if it claims to realise any activity carried out withthe intention of changing, altering, replacing, convincing or modifying one’s belief to anotherbelief or religious norm. As in the previous exercise to define RNGO, this definition is neitherstatic nor holistic and it cannot encompass the variety and diversity of the possible organisations;rather, as Prudhomme (2007) indicates, it serves to assess the degree of religiosity express by eachorganisation.

Methodology

The research presented here addresses the relationship and funding interests between the govern-mental aid agency (CIDA) and the nongovernment organisations in Canada from 2001 to 2010.During this particular period, CIDA’s classification system underwent significant changes. From

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the 866 partners registered for the year 2011, 312 partners (accounting for 36% of CIDA’s totalfunding) were placed in the NGO category. Of this total, 220 organisations have their head officein Canada. To trace the funding of these organisations over the last decade, the Canadian RevenueAgency database for the charities has been used.6 Of the aforementioned Canadian 220 NGOs,198 are registered as charities.7 Charity organisations must fill out the T3010 tax declarationform.8 The amount entered in line 4540 of this declaration corresponds to “Total FederalRevenue” in forms for the years 2005 and 2010. For the year 2001, the corresponding amountis entered in line 104, “Government grants – Federal”.

For the period studied in this article (2001–2010), the 198 NGOs remain constant. It is thefunding given to these specific 198 organisations that is being analysed and not the variationin the number of organisations receiving funding from one year to another. These organisationswere selected because they currently have contacts with CIDA or have had during the periodstudied.

Two main “self-declared” data sources were used to determine whether these 198 organis-ations were secular, religious, or proselytist. The first source of data was the main website foreach organisation. The second source of data was the field code within the T3010 declaration pro-vided by the organisations.

The RNGO categorisation in this study was essentially developed based on the website of theorganisations. The RNGOs’ websites contain all the necessary information to detect “self-declared religious based values” on the mission, objectives, status and philosophy of the organ-isation. It is highly rhetorical as it represents what the organisation wishes the public to perceive,read and know about them. In accordance with this approach to data gathering, each of the 198websites was studied closely in order to find any specific claims about secular or religious values.

Categorising NGOs: secular, religious and proselytist

NGO websites were chosen as the main source of data because they contain important infor-mation about a given organisation, including its mission statement, activities, vision and philos-ophy. It is, however, important to keep in mind that information found on a publicly accessiblewebsite represents what the organisation wants people to see, read and know about them.What is written on the website may or may not faithfully represent the real nature of the organ-isation’s actions in the field.

The classification is based on a methodology that has been tested several times in order todifferentiate primarily between the secular and religious organisations. These two categorieshave been determined under the assumption that the degree of religiosity will be expressedthrough the rhetoric of the organisations: what they claim they are or they do. The identity ofthe group of religious NGOs becomes apparent within the mission and the values expressed byeach organisation.

The second distinction, between religious and proselytising, is more complex and rests on ahigher degree of religiosity proclaimed by the organisation (Ebaugh, Chafetz, and Pipes 2006).The majority of the proselytist organisations clearly express their objective to transform andpromote religious faith. As Fath (2007) explains, some organisations prefer to be discreetwhile others clearly manifest their intention as a brand. Thus, the quantitative results of recategor-ising several organisations have been tested several times and this indeed shows that the secondclassification is the more sensitive one. One could argue for adding or removing one or anotherorganisation from the proselytist category, but will acknowledge in the end that this does notaffect the overall trend, as our results are calculated in proportions. The expression of the prose-lytism can be seen as the manifestation of their desire to change the religious culture overseas(Fath 2007). This might be related to what Prudhomme (2007) calls the “slide” from the

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mission of the organisation to the developmental activity. In his account, the potential shift comesfrom the missionary heritage of the Western NGO.

With our definition of proselytism in mind,9 each website was thoroughly scrutinised forelements that meet the definition. For example, wording that would indicate an aim to changeother people’s faith was sporadically found in the mission section of certain organisations.Other times, it would be found within the philosophy section or in the pages of the annualreport. Statements such as “We pray that our identification with Jesus [. . .] will draw people toChrist”10 or “To facilitate sustainable development [. . .] through strategic partnerships andChrist-centered modeling”11 and “[. . .] beliefs in the imminent return of our Lord and SaviourJesus Christ. Consequently, we are under pressure to train a sufficient number of qualifiedharvest workers to spread the Good News to all parts of the world”12 contain sufficient infor-mation to be categorised as proselytism. Examples of an assumed proselytism intention are thephrases: “To draw people to Christ” and “to have a Christ-centred model program”. The lastexample, which mentions “harvesting workers for the return of the Christ”, could hardly betaken in any other way than proselytism.

The T3010 declaration of each organisation has been used in addition to the website analysis.This second source allows comparison to what is publicly presented, and what is properlydeclared in the T3010. When filling in the T3010 declaration form, a charity organisation mustselect among three fields of activity, ranging from “environment” to “international” to “religion”.In the form the main code for religion is “E” and it is divided in five categories: E1, Places ofworship, congregations, parishes, dioceses, etc.; E2, Missionary organisations, evangelism; E3,Religious publishing and broadcasting; E4, Seminaries and other religious colleges; and E5,Social outreach, religious fellowship and auxiliary organisations.13 The field of activity codechosen by an organisation may or may not be representative of the reality on the ground, but itis nonetheless a public statement about the nature of the organisation.

It is under these two “self-declared” methods – mainly from the information provided on anNGO’s website and a comparison with the T3010 declaration form – that organisations havebeen categorised as proselytist or not. This is not to say that RNGOs not categorised as prose-lytist do not carry out proselytising activities, and vice versa. While the selection of some ofthese organisations might be a matter of discussion, the overall tendency presented in thenext section remains consistent. As mentioned earlier, this paper attempts to draw conclusionssolely from the information provided by the RNGOs on their website and in the revenuedeclaration forms. The selected field of activity in the T3010 declaration sometimes variesfrom the activities mentioned on the organisation website. Appendix 1 presents all the organ-isations included in this study, and their assignment to one of the three categories (secular, reli-gious or proselytist).

Key findings and results

The research presented here addresses the relationship and funding interests between governmen-tal aid agencies and nongovernment organisations in Canada from 2001 to 2010. During this par-ticular period, CIDA’s classification system underwent significant changes. It is also important tonote that since 2010, CIDA no longer provides a list of its partner organisations in its AnnualReport. This information is now only available through the website and organised alphabeticallyinstead of by category of organisation.14 Considering this list and the context of this research, itwas necessary to visit the websites of the 866 CIDA organisational partners to extract crucialinformation, such as the city and province of their headquarters, as well as the type of partnersthey have (private, government). Also, using two criteria of the definitions presented above(nonprofit and independent), all organisations have been categorised as either NGO, private,

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union, governmental or multilateral organisation. In brief, these categories are very similar tothose used by CIDA at the time this information was still included in the CIDA Annual Report.

Using budget figures based on the T3010 declaration form, Figure 1 portrays the variation inthe funding from Canadian federal sources to religious and secular organisations in two periods,the years 2001–2005, and the years 2005–2010.

During the Liberal government of 2001–2005, funding to secular NGOs (SNGOs) increasedby 27.1 per cent, while funding to RNGOs decreased by 4.6 per cent. During the Conservativegovernment of 2005–2010, funding to SNGOs increased by a mere 5 per cent, while fundingto RNGOs increased by 42 per cent.

Looking at regional disparities and based on the location of headquarters, Figure 2 illustratesthe average funding from federal sources per organisation (NGO/RNGO) per region. Canadianprovinces are grouped into three regions: Region 1 (n ! 45) is comprised of British Colombia,Alberta, Saskatchewan, and Manitoba; Region 2 (n ! 104) is represented by Ontario; andRegion 3 (n ! 49) is comprised of Quebec, Newfoundland and Nova Scotia. These threegroups were configured to assess regional variation and tendency, as well to organise comparablenumbers of organisations within each group.

In Region 1, comprised of the western and central parts of Canada, the average funding fromfederal sources per SNGO remained constant throughout both periods. In contrast, RNGOfunding fluctuated sharply. The funding during the period of 2001–2005 decreased from anaverage of CAD1.9 million per RNGO to CAD1.5 million per RNGO. It was under the precedinggovernment that the average grew to CAD3.3 million per RNGO, which represents a growth of

Figure 1. Change in funding levels for secular (n ! 141) and religious (n ! 57) NGOs, between budgetyears 2001, 2005 and 2010 (CAD millions).Source: CRA-registered charity declarations (T3010 forms) for the organisations in the given years,extracted by “Fundtracker” service Ajah (www.ajah.ca/home). See Appendix 1 for listing and categorisationof NGOs.

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122.1 per cent. The difference between the two types of NGO is thus approximately CAD 3million per organisation. This rise was due to the increase in funding for 12 organisations,based in British Colombia (5), Alberta (3), Manitoba (3) and Saskatchewan (1).

Region 2 is solely represented by Ontario due to the high concentration of NGO head officesin that province. It has seen no drastic changes in the funding of its organisations. In 2001, secularand religious NGOs received an average of CAD1.5 million per organisation. In 2005, funding toRNGOs increased to CAD1.9 million, while funding to SNGOs remained at CAD1.5 million. In2010, the difference was only CAD182,000 per organisation, making this region the most evenlyfunded.

In Region 3, comprised of Quebec, Newfoundland and Nova Scotia, at the starting point per-organisation funding of RNGOs was already approximately CAD700,000 higher than that ofSNGOs. Until 2010, SNGOs gained a mere CAD270,000 per organisation, while the RNGOaverage rose by CAD681,000.

Figure 2 shows the importance of the regional perspective in the new funding trends for thetwo different types of organisations. The sharp change from 2005 to 2010 of 42 per cent in Figure1 is explainable by the trend observed in Region 1 (Figure 2). Without the increase of funding toRNGOs of the western provinces, the variation would have been less significant.

The next figure introduces the proselytist RNGOs into the analysis. Figure 3 shows that,within the RNGO group, proselytist RNGOs and nonproselytist RNGOs experienced very differ-ent degrees of change in federal funding when the Liberal government period (2001–2005) iscompared with the Conservative government period (2005–2010).

The far-left column for each time period shows the same changes in funding for secular NGOsas are shown in Figure 1. A look at the columns for RNGOs involved in proselytism and thosewhich are not shows that federal funding to proselytist RNGOs during the Liberal governmentperiod decreased by 2.4 per cent, but skyrocketed during the Conservative period, with anincrease of 74.6 per cent. RNGOs categorised as nonproselytist saw their funding reduced by

Figure 2. Average funding (calculated as mean) per secular and religious NGO, by region of Canada, inbudget years 2001, 2005 and 2010 (CAD millions).Source: CRA-registered charity declarations (T3010 forms) for the organisations in the given years,extracted by “Fundtracker” service Ajah (www.ajah.ca/home). See Appendix 1 for listing and categorisationof NGOs.

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5.7 per cent during the first period but increased by 27.8 per cent during the second (Conservativegovernment) period.

Finally, Figure 4 offers a view of the average funding from federal government sources perNGO and RNGO. Despite being almost three times as numerous as RNGOs, secular NGOshave been funded at a consistently lower rate per organisation than RNGOs, except during2005, when average per-organisation funding was equal. Figure 4 shows the Liberal-periodtrend toward equalising the support for NGOs: in 2005, both types of NGO received anaverage of CAD1.6 million in funding from federal sources. During the Conservative period,the status quo was broken and RNGOs saw their funding rapidly increased.

Discussion and key conclusions

The content of these four figures can be summed up as follows.

(1) The funding from federal government sources to religious NGOs rose rapidly during theConservative government period.

(2) This rise has not been observed in all regions of Canada; it occurred principally in thewestern and central provinces.

(3) The rise is largely due to the funding given to proselytist RNGOs based in the western andcentral provinces.

(4) Overall and on average, RNGOs received more funding than SNGOs per organisationbetween 2001 and 2010.

Figure 3. Change in funding levels for secular (n ! 141), religious (n ! 19) and proselytistic (n ! 38)NGOs, between budget years 2001 and 2005 and between budget years 2005 and 2010 (CAD millions).Source: CRA-registered charity declarations (T3010 forms) for the organisations in the given years,extracted by “Fundtracker” service Ajah (www.ajah.ca/home). See Appendix 1 for listing and categorisationof NGOs.

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While there was a small cutback (24.6%) under the Liberal administration of 2001–2005,our results show a drastic increase in RNGO funding (42%) under the Conservative adminis-tration from 2006 to 2010. There are a number of possible explanations. The question of politicalinfluence on aid flows is increasingly important. This influence may affect both secular and non-secular organisations and implies that aid might be an instrument used to serve the interests ofspecific groups (religious, political, geographically based). Many governments have used inter-national aid in order to protect their interests.

Related to the first hypothesis, another explanation might be ideological. The Conservativegovernment has been recognised to be close to religious groups in Canada.15 In fact, somedecisions related to foreign aid have been acknowledged to be ideologically oriented. The cutin support to women’s groups working with abortion in the Third World and the creation of anew Office of Religious Freedom within the Foreign Affairs office are some examples.16 Also,the current administration has developed relationships with faith-based groups that might influ-ence foreign policy and the decision to channel aid funding through religious organisations.18

It is important to mention that the field of activity selected by NGOs in their T3010 declarationsometimes varies from the activities mentioned on the organisation’s website. This findingsuggests that an organisation might use a different rhetoric when presenting itself to government,private donors, or to the public. Some organisations may have different interests depending onwhether they desire to inform the public or the government about a specific activity. In fact,both RNGOs and SNGOs can act differently depending on the situation and context in whichthey are operating.

Figure 4. Average funding for secular (n ! 141) and religious (n ! 57) NGOs, in budget years 2001, 2005and 2010 (CAD millions).Source: CRA-registered charity declarations (T3010 forms) for the organisations in the given years,extracted by “Fundtracker” service Ajah (www.ajah.ca/home). See Appendix 1 for listing and categorisationof NGOs.

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Another interesting finding of this study relates to the divide between the western provincesand Ontario and the eastern provinces with regard to funding of regional NGOs. It appears that,while funding allocated to western-province RNGOs has skyrocketed since 2005 (122.1%),directed toward 12 individual organisations, overall fluctuation in funding levels in the rest ofCanada, to any kind of NGO, remains negligible. This might be explained by the fact thatseveral of the RNGOs in Canada are based in the central and western provinces.

This trend seems out of step with the Liberal-era trend of providing predominantly secular aid.Scholars have written about a “golden age” of NGOs (Caouette 2008) in international develop-ment, when the number of secular NGOs grew at a rapid rate until the 1990s. While the secular-isation and the golden age of NGOs in Canada might be rooted in the turmoil of the country’s“quiet revolution” of the 1960s, the conversion of NGOs to a less religious type of aid isgreatly influenced by the “Without Borders” movement in Europe (Beaudet 2007). The move-ment aims to not only remove religious symbols from development organisations, but has alsobrought a level of professionalism to a business previously based on the goodwill of individuals.

As Ahmed (2005) has discussed, efforts at proselytising local populations by RNGOs withinthe context of international development have been interpreted by some as a lack of profession-alism and which have triggered outrage from local beneficiaries and civil society groups. Theseperceptions can impact the organisations working in certain regions – those affected by ideologi-cal and religious conflicts, for instance – as trust can be broken between beneficiaries and theNGO’s workforce.

In development and emergency situations, an affected population might not have the necess-ary information to fully comprehend the differences between the various organisations on site.One act of proselytism can lead a whole community to consider all aid organisations as religiousor proselytising. This blurred perception (Cornish 2007), in which integrated approaches havebecome more common, can obscure the distinction between separate aid actors present in thefield (Stoddard, Harmer, and Haver 2006). For example, when military forces are workingwith emergency relief agencies, it makes it hard for local communities to distinguish who iswho and why some people carry weapons while others do not. As Audet has discussed, whenconfronted with both religion and militarisation in an emergency development context: “Themain challenges are the organisational spectrum which shapes this [humanitarian] actor anddilutes humanitarian rhetoric and principals” (Audet 2011a, 447).

It is clear that religion and spirituality must be taken into account at all stages of conceptionand implementation of development programs. RNGOs and SNGOs must work hand-in-handwith religious and secular local partners in order to find the methods best suited to specificneeds and situations. Organisations inspired by religious values will have achieved remarkableresults in many regions of the globe, but the era of the “missionary” is long gone. Reviving itin contemporary international development aid is not only anachronistic, but can becounterproductive.

In conclusion, this research has demonstrated an increase in the funding of RNGOs under theConservative government. This sharp rise is explained in part by the weight of the organisationsbased in the western Canadian provinces. The results also suggest that without the increase offunding toward proselytist RNGOs, the overall increase would have been much less evident.Our work therefore emphasises the need for future research on the impact of proselytism in huma-nitarian assistance delivery.

Religion has been identified as a key factor affecting the support for foreign aid (Paxton andKnack 2012) at the individual level. However, this research indicates that it is also relevant for thenature of the governing political party. Religious values – including a mission of religious con-version among local populations – are inherent to the Conservative culture. This implies that itspolitical culture and its strategic culture are influenced by religious values and may well dictate

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the orientation of the foreign policies. Under Liberal government, symbols, analogies, languageand values led to the perception of a rational and calculating government (Letourneau and Massie2006). This was expressed in part through the concepts of efficiency and professionalism in inter-national assistance.

Our findings lead us to assert that future research in social sciences should more criticallyfocus on the role of religious values in various spheres of the Conservative government’spolicy. Foreign policy, domestic public affairs and aid effectiveness could serve as rich categoriesfor reflection.

Under foreign policy, reflection could lead to investigating the possibility that RNGOs arebeing used under the guise of a peacemaking strategy. What will be the role of the new Officeof Religious Freedom in the country’s foreign policy? How can CIDA determine professionalismin the NGO’s workforce? Will the merger of CIDA and DFAIT affect this tendency? What is theactual decision-making process in the Conservative administration for channelling new funds?

In domestic public affairs, one could ask if civil society networks in particular regions inCanada will engage with a particular RNGO or SNGO. Are there more RNGOs based oractive in Conservative ridings? Would RNGOs be more critical of the Conservative adminis-tration without this new funding?

A focus on aid efficiency could follow Ahmed’s (2005) line of questioning about the effec-tiveness of RNGO programs and a potential lack of skills among RNGO personnel for dealingwith complex humanitarian situations. What is the impact on the beneficiaries during a humani-tarian crisis? How do proselytist RNGOs choose their beneficiaries and local partners? How doesCIDA justify the funding provided to proselytising organisations within the Results Based Man-agement (RBM) approach?

These are some of the main questions that may interest scholars in the future. These potentialavenues of research also address the imperative to link theoretical and empirical field research.

AcknowledgementsThe authors would like to thank Professors Andre Blais and Dominique Caouette (University of Montreal)for their valuable advice. A special thanks to Michael Lenczner and Daniel Drouet from Ajah.ca for the datafrom the T3010 declaration forms.

Biographical notesFrancois Audet is a professor in the Management and Technology Department of the School of Manage-ment (ESG) at the Universite du Quebec a Montreal and the Scientific Director of the Canadian ResearchInstitute on Humanitarian Crisis and Aid (OCCAH).

Francis Paquette is a graduate student in political science, University of Montreal.

Stefanie Bergeron is a student in international studies, University of Montreal.

Notes1. This research reveals that some RNGOs studied do conduct literacy programs based on the bible and that

these have taken place in conflict zones where Islam is the main religion (http://www.wycliffe.org/).2. The workshop “Religion, Politics, Conflict and Humanitarian Action: Faith-based Organizations as

Political, Humanitarian or Religious Actors” was held at the Graduate Institute of InternationalStudies in Geneva, Switzerland, on 18–19 May 2005. The proceedings were published online in 2006at http://graduateinstitute.ch/webdav/site/ccdp/shared/5072/Religion,politics,conflict,humanitarianism_workhsop%20proceedings.pdf.

3. While research continues on this issue, governance types, values, funding sources and interests thatgovern SNGOs and RNGOs continue to diverge. For instance, the disparities might have influenceon beneficiaries and partner selection, norms and modes of operation (Rakodi 2010).

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4. In this paper we use the acronym CIDA, although recently CIDA and Canada’s Department of ForeignAffairs and International Trade (DFAIT) were merged into one ministry.

5. The term “proselytism” has been a topic of broad debate for decades, if not centuries. The overarchingview of proselytism by philosophers of the Enlightenment has been aptly summarised by Colzani, whodescribes it as “an authoritarian communication of conviction under false pretences” and refers to ahighly asymmetric communication (Colzani 2008). The context in which the Enlightenment reflectedon proselytism being very remote, we must look at contemporary writings in order to fully understandthe phenomenon.

6. The definition of charity organisation is also available on the Canada Revenue Agency website (http://www.cra-arc.gc.ca/chrts-gvng/menu-fra.html).

7. The complete list of organisations studied and categorised for this article is provided in Appendix 1.8. The data from the T3010 forms were extracted by Ajah (http://ajah.ca/home).9. Again, that definition is: any activity carried out with the intention of changing, altering, replacing,

convincing or modifying one’s belief to another belief or religious norm.10. Quoted from www.cause.ca.11. Quoted from www.caringpartners.ca.12. Quoted from www.worldoutreach.ca.13. This field code is taken from the Canada Revenue Agency website (http://www.cra-arc.gc.ca).14. This list is part of CIDA’s Project Open Data; their status can be operational, terminating, or closed (see

http://www.acdi-cida.gc.ca/cidaweb/cpo.nsf/vLUWebPartnerFr?OpenView).15. Helene Buzzetti, “La droite religieuse controle-t-elle le gouvernement?” Le Devoir, 22 May 2010 (see

http://www.ledevoir.com/politique/canada/289516/la-droite-religieuse-controle-t-elle-le-gouvernement).

16. Joan Bryden, “Women’s Groups Decry Tory Funding Cuts,” Globe and Mail, 23 May 2012. See alsothe address by Foreign Affairs Minister John Baird at the annual Religious Liberty Dinner on 24 May2012 in Washington, DC (http://www.international.gc.ca/media/aff/speeches-discours/2012/05/24a.aspx?lang=eng&view=d).

17. See the consultations of Foreign Affairs Minister Baird with representatives of faith-based groupsregarding the establishment of Canada’s Office of Religious Freedom (http://www.international.gc.ca/media/aff/photos/2012/01/18b.aspx?lang=eng&view=d). See also the statement by Baird on thecommitment to religious freedom (http://www.international.gc.ca/ministers-ministres/baird_religion_sept_2012.aspx?lang=eng).

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Appendix 1. List of NGOs included in the study, organisation websitea and (for religious andproselytist NGOs) excerpt from organisation’s declaration of action

Secular NGOs

Organisation Website

Abri international http://www.rooftops.ca/french/index.aspACCES: African Canadian Continuing Education

Societyhttp://www.acceskenya.org

Action contre la Faim http://www.actioncontrelafaim.ca/Aide aux Aınes (Canada) http://www.helpagecanada.ca/index.phpAide medicale internationale a l’enfance http://www.amie.ca/Alliance de sante communautaire Canada-Afrique http://ascca.ca/home_frAlternatives http://www.alternatives.ca/Ambulance Saint-Jean, siege social national http://www.sja.ca/Fra/Canada/Pages/default.aspxAMREF African Medical & Research Foundation

Canadahttp://www.amrefcanada.org

Association canadienne de sante publique http://www.cpha.ca/fr/default.aspxAssociation canadienne des ex-parlementaires –

Fondation pour l’educationhttp://www.exparl.ca/

Association canadienne pour les Nations Unies http://www.unac.org/fr/index.aspAssociation Quebecoise pour l’Avancement des

Nations Unieshttp://www.aqanu.org

Bureau international des droits des enfants http://www.ibcr.org/eng/Canadian Centre on Disability Studies http://disabilitystudies.ca/Canadian Humanitarian http://www.canadianhumanitarian.com/Canadian Women for Women in Afghanistan http://www.cw4wafghan.ca/CAPAIDS Network Inc. http://www.capaids.org/index.htmlCARE Canada http://www.care.ca/frCarrefour canadien international http://www.cintl.org/page.aspx?pid=1518Carrefour de solidarite internationale http://www.csisher.com/Carrefour Tiers-Monde http://www.carrefour-tiers-monde.orgCCCI: Conseil canadien pour la cooperation

internationalehttp://www.ccic.ca/ccic/ccic_f.php

CECI: Centre d’etude et de cooperation internationale http://www.ceci.ca/frCentre for Affordable Water and Sanitation

Technologyhttp://www.cawst.org

Centre international des villes durables http://sustainablecities.net/fr-a-proposCentre international pour la prevention de la

criminalitehttp://www.crime-prevention-intl.org/fr/welcome.

htmlCentre parlementaire http://www.parlcent.org/frCentre Pearson pour le maintien de la paix http://www.peaceoperations.org/index.php/lang/frChange for Children Association http://www.changeforchildren.org/db/index.phpCHF http://www.chf-partners.ca/Children/Youth as Peacebuilders http://www.childrenyouthaspeacebuilders.ca/Coalition interagence sida et developpement http://www.icad-cisd.com/index.php?lang=frCo-Dev: CoDevelopment Canada http://www.codev.org/en-francais/Collaboration sante internationale http://www.csiquebec.org/index.htmlComite de Solidarite Trois-Rivieres http://www.cs3r.orgCPAR: Canadian Physicians for Aid and Relief http://www.cpar.ca/CUSO http://www.cusointernational.orgDiasol http://www.diasol.orgDignitas International http://www.dignitasinternational.orgEau Vive http://www.watercan.com/Enfants Entraide http://www.enfantsentraide.com/

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Appendix 1. Continued.

Equitas – Centre international d’education aux droitshumains

http://equitas.org/en/?lang=fr

Equiterre http://www.equiterre.orgEUMC: Entraide universitaire mondiale du Canada http://wusc.ca/frFederation canadienne des municipalites http://www.fcm.ca/accueil.htmFIT: Foundation for International Training http://www.ffit.orgFOCAL: Fondation canadienne pour les Ameriques http://www.focal.ca/fr/a-propos-de-focalFondation Crudem http://www.crudem.ca/Fondation Frontiere http://www.frontiersfoundation.ca/Fondation Haıti Partage http://www.fondationhaitipartage.orgFondation le Puits de Ryan http://www.ryanswell.ca/Fondation mondiale du braille http://worldbraillefoundation.com/Fondation Paul Gerin-Lajoie http://www.fondationpgl.ca/accueil/index.phpFondation Richelieu International http://fondationrichelieu.org/fr/Sunir_pour_aider_

27.htmlFondation solidarite Colombie-Quebec (Canada) http://www.solidaritecolombiequebec.orgGhost River Rediscovery Society http://www.ghostriverrediscovery.com/Global Medic, David McAntony Gibson Foundation http://www.globalmedic.ca/index.phpGroupe communautaire l’Itineraire http://www.itineraire.ca/Habitat pour l’humanite Canada http://www.habitat.ca/accueil-c1979.phpHandicap International Canada http://www.handicap-international.ca/index.phpHarmony Foundation Canada http://www.harmonyfdn.ca/HealthBridge http://www.healthbridge.ca/Help a Village Effort http://www.helpavillageeffort.orgHincks-Dellcrest Centre http://www.hincksdellcrest.orgHistoire Canada http://www.histoirecanada.ca/Accueil.aspx?lang=

fr-caHorizons d’amitie http://www.horizons.ca/ICASO: International Council of AIDS ServiceOrganizations

http://www.icaso.org

Imagine 1 Day International Organization http://www.imagine1day.orgINCA: Institut national canadien pour les aveugles http://www.cnib.ca/frIndice de progres veritable – Atlantique http://www.gpiatlantic.orgIngenieurs sans frontieres http://legacy.ewb.ca/fr/index.htmlInitiative pour les micronutriments http://www.micronutrient.org/Francais/view.asp?

x=1Institut agricole du Canada http://www.aic.ca/index.cfmInstitut d’administration publique du Canada http://www.iapc.ca/Institut international du developpement durable http://www.iisd.orgInstitut national de la Magistrature http://www.nji-inm.ca/nji/inm/accueil-home.cfmInstitut Nord-Sud http://www.nsi-ins.ca/Institut urbain du Canada http://www.canurb.com/Inter Pares http://www.interpares.ca/fr/index.phpInternational Institute for Child Rights andDevelopment

http://www.iicrd.org

Internet des droits humains http://www.hri.ca/Jack Webster Foundation http://www.jackwebster.com/Jamaican Self-Help http://www.jshcanada.orgJeunesse Canada Monde http://cwy-jcm.com/Journalistes pour les Droits Humains http://www.jhr.ca/frJustice Education Society of British Columbia http://www.justiceeducation.ca/L’AMIE http://www.amie.ca/Le Comite pour la justice sociale http://www.s-j-c.net/main/french/L’Institut Indo-canadien Shastri http://www.sici.org/home/fr

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Appendix 1. Continued.

Medecins du Monde Canada http://medecinsdumonde.ca/Medecins sans frontieres http://www.msf.ca/Nature Canada http://www.naturecanada.ca/Nepal School Projects http://www.nepal-school-projects.orgNova Scotia Gambia Association http://www.novascotiagambia.caOn The Ground http://www.ontheground.ca/Operation Eyesight Universal http://www.operationeyesight.ca/ORBIS Canada http://www.orbiscanada.ca/OfficeHome.aspx?cid=

4996&lang=2Organisation canadienne pour l’education au servicedu developpement

http://www.codecan.org/fr

Organisation mondiale des personnes handicapees http://www.dpi.org/index-fr.phpOrganisation Universitaire Interamericaine http://www.oui-iohe.org/frOxfam Canada http://www.oxfam.ca/Oxfam-Quebec http://oxfam.qc.ca/Pacific Peoples’ Partnership http://www.pacificpeoplespartnership.orgPlan International Canada http://plancanada.ca/fr/AccueilPlan Nagua NonePueblito Canada http://www.pueblito.org/french.htmlRadios rurales internationales http://www.farmradio.orgRainbow for the Future http://www.rainbowftf.orgRayjon Share Care http://rayjon.orgREAP: Resource Efficient Agricultural ProductionCanada

http://www.reap-canada.com/french_index.htm

Regroupement Organismes Canado-Haitiens pour ledeveloppement

http://www.rocahd.org

Reseau Canadien pour la Chirurgie Internationale http://www.cnis.caReseau Enablis Entrepreneurial http://www.enablis.org/frRight To Play http://www.righttoplay.com/International/Pages/

Home.aspxSACO: Service d’assistance canadienne auxorganismes

http://www.saco-ceso.com

Sahakarini Inter-World Education and DevelopmentAssociation

http://sahakarini.org

SalvAide http://www.salvaide.caSaskatchewan Council for International Cooperation http://www.earthbeat.sk.caSecours Tiers-Monde http://www.secourstiersmonde.orgSEVA Canada Society http://www.seva.caSHARE Agriculture Foundation http://www.shareagfoundation.orgSociete Asiatique des Partenaires http://www.sapcanada.org/fr.htmlSociete canadienne de genie civil http://www.csce.ca/AccueilSociete canadienne de sante internationale http://www.csih.orgSociety for Safe and Caring Schools andCommunities

http://www.sacsc.ca

SOCODEVI: Societe de cooperation pour ledeveloppement international

http://www.socodevi.org/fr

Solidarite Laurentides Amerique centrale http://slamlaurentides.orgSomali-Canadian Education and Rural DevelopmentOrganization

http://www.scerdo.org

SOPAR http://www.sopar.caStreet Kids International http://www.streetkids.orgSUCO: Solidarite Union Cooperation http://suco.org/suco/Tides Canada Initiatives Society http://tidescanada.orgUSC Canada http://usc-canada.org

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Appendix 1. Continued.

VIDEA: Victoria International DevelopmentEducation Association

http://www.videa.ca/index.php?pageid=1

Village d’enfants S.O.S. Canada http://www.soschildrensvillages.ca/Templates/main.htm

War Child Canada http://www.warchild.caWorld Fisheries Trust http://www.worldfish.orgWorld Literacy Canada http://www.worldlit.caWorld Neighbours Canada http://www.worldneighbours.caYCI: Youth Challenge International None

Note: aAll websites were accessed during the first week of December 2012.

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Religious NGOs

Organisation Declaration of action excerpt Website

A Rocha Canada “Transforming people and places into healthy communities,through a movement of individuals and groups caring forGod’s world.”

http://www.arocha.ca

Banque canadienne de grains “Canadian Foodgrains Bank is a partnership of Canadianchurches and church-based agencies working to end globalhunger.”

http://foodgrainsbank.ca/about_us.aspx

CCFC: Christian Children’sFund of Canada

“Christian Children’s Fund of Canada is a Canadian-based,registered charity and child-centred internationaldevelopment organization. CCFC is inspired by Christ’sexample of personal, caring love. CCFC supports children,families and communities of all faiths in developingcountries.”

http://www.ccfcanada.ca/AboutUs/

Developpement et Paix “Developpement et Paix (L’Organisation catholiquecanadienne pour le developpement et la paix) est l’organismeofficiel de solidarite internationale de l’Eglise catholique auCanada et le membre canadien de Caritas Internationalis.”

http://www.devp.org/fr/aboutus/identity

L’Armee du Salut “L’Armee du Salut a pour mission de manifester l’amour deJesus-Christ, de repondre aux besoins essentiels des gens etd’exercer une influence transformatrice sur les collectivites.”

http://www.armeedusalut.ca/missionetvaleurs

L’Oeuvre Leger “1929-1932 [Paul-Emile Leger (fondateur)] est ordonne pretrepar l’archeveque de Montreal. Il fait son noviciat chez lesSulpiciens d’Issy-les-Moulineaux, pres de Paris. Remarquepour ses talents de communicateur, il est nomme professeur al’Institut catholique de Paris.”

http://www.leger.org/qui-sommes-nous/historique/

MEDA: Mennonite EconomicDevelopment Associates ofCanada

“Informed by our faith-based values, we creatively combineenlightened business practices and entrepreneurial thinkingto provide roads out of poverty.”

http://www.meda.org/about-meda

Opportunite InternationaleCanada

“Creating a network – Opportunity is the largest non-denominational Christian organization focused exclusivelyon microfinance.”

http://www.opportunityinternational.ca/ourmission/

Organisation de secourslutherienne mondialecanadienne

“Inspired by God’s love for humanity, Canadian LutheranWorld Relief challenges the causes and responds to theconsequences of human suffering and poverty.”

http://www.clwr.org/About-CLWR/

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Primate’s World Relief andDevelopment Fund

“The Primate’s World Relief and Development Fund (PWRDF)Le fonds du Primat pour le secours et le developpementmondial is the Anglican Church of Canada’s agency forsustainable development, relief, refugees, and globaljustice.”

http://pwrdf.org/who-we-are/

Rainbow of Hope for Children “Rainbow of Hope for Children is the revised name for theSt. Joseph’s Save the Children Club.” The website’s vignetteindicates “Rainbow of Hope for Children – Alberta –Catholic.”

http://www.rainbowofhopeforchildren.ca/index.html

Save a Family Plan “SAFP is a Canadian-based international non-governmentalorganization (NGO) founded in1965 by MonsignorAugustine Kandathil. [. . .] with inspiration received fromPope Paul VI at the International Eucharistic Congress inBombay (now Mumbai), India in December 1964.Monsignor Augustine John Kandathil (Father Gus), a priestfrom the Archdiocese of Ernakulam, South India, heard theappeal by Pope Paul VI to the world to join him in a non-violent battle against poverty and hunger in countries likeIndia. SAFP was born in 1965, assisting five poor families inthe southwestern state of Kerala, India.”

http://www.safp.org/whoweare.htmlhttp://www.safp.org/history.html

St. Joseph’s Health System “St. Joseph’s Health System. Founded in the healing mission ofthe Sisters of St. Joseph of Hamilton, St. Joseph’s HealthSystem was established in 1991 to meet the challenges of thechanging environment for delivery of health and socialservices and takes pride in a system-wide commitment tocaring for the whole person: body, mind and spirit.”

http://www.sjhs.ca

The Salvation Army of Canada– Bermuda DivisionalHeadquarters

“The Salvation Army is an international Christian church. Itsmessage is based on the Bible; its ministry is motivated bylove for God and the needs of humanity.”

http://www.salvationarmy.ca/missionandvalues/

Vision Mondiale Canada “1. Nous sommes chretiens C’est l’amour infini de Dieu quinous inspire et nous incite a servir notre prochain.”

http://www.visionmondiale.ca/wvmondiale/Qui-nous-sommes/Pages/Nos-valeurs-fondamentales.aspx

YMCA Canada “The YMCA was interested in putting Christian principles intoaction, giving people the opportunity to learn, improvethemselves, choose a healthy lifestyle and support others.”

http://www.ymca.ca/en/who-we-are/history.aspx

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IDRF: InternationalDevelopment and ReliefFoundation

“IDRF began in 1984 as the International Refugee and ReliefProgram (IRRP) of the Canadian Council of MuslimCommunities (CMCC).”

http://idrf.com/index.php?option=com_content&task=view&id=187&Itemid=138

COCAMO CooperationCanada Mozambique

“Cooperation Canada – Mozambique is a coalition of non-governmental organizations, church-based developmentorganizations, unions and others that engages the public onMozambican and African development and social justiceissues and supports Mozambican civil society organizationsto be effective and responsive to the marginalized in northernMozambique.”

No website.http://donate2charities.ca/fr/COOPERATION.CANADA.MOZAMBIQUE.(COCAMO)._.0_873743264RR0001

Association pour ledeveloppement participe

“Organisation basee dans le Presbytere de Chambly. Noustravaillons avec une ONG locale, RCP (Reitumetse ChurchProject) qui a vu le jour a Mazenod au Lesotho en 1980. RCPest dirigee par Gisele Foucreault, s.n.j.m, une missionnairecanadienne dans ce pays depuis quarante ans. RCP, serendant compte de l’ampleur du projet de venir en aide auxplus demunis du Lesotho, a accepte avec l’espoir de reussirun partenariat avec l’ADEP. Depuis, RCP et l’ADEP ontetabli des liens solides et travaillent ensemble pour larealisation de tous leurs projets de developpement. Ellespartagent la meme vision et les memes buts.”

http://pages.videotron.com/adep/adeptxt.html

Partenaires Canadiens pour laSante Internationale

“La foi a l’egard de la justice sociale et la volonte d’aider lesdesavantages dans le monde de maniere a ce que chacunrealise sa pleine valeur en tant que frere ou sœur au sein de lafamille divine.”

http://www.hpicanada.ca/fr/a-propos/vision-mission-valeurs/

Project Ploughshares “Project Ploughshares was established as an agency of TheCanadian Council of Churches to give practical expression tothe fulfillment of God’s call to bear witness to peace,reconciliation and non-violence and to contribute to thebuilding of a national and international order that will servethe goals of peace with justice, freedom and security for all.”

http://ploughshares.ca/about-us/vision/

Vision Citadelle “Promouvoir des valeurs civiques, morales et chretiennes.” http://www.visioncitadelle.org/fr/index.html

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Proselytist NGOs

Organisation Declaration of action excerpt Website

Africa Community TechnicalService

“We carry out our mission under the authority of scripture seeking in allwe do to glorify our Lord Jesus Christ.”

http://www.acts.ca

Agence de developpement et desecours adventiste Canada

“That the compassionate ministry of Jesus is its own abundant motiveand reward.”

https://www.adra.ca/WhoWeAre/OurBeliefs

Bulembu International “Bulembu is a not for-profit organization serving Jesus Christ byrestoring hope to the people of Swaziland through communityenterprise and community care.” “Bulembu Christian Academy:Education is central to the vision for Bulembu and the growth anddevelopment of each Bulembu child. Our mission at BulembuChristian Academy is to: ‘Provide quality Christian educationtargeting the whole child, equipping them to reach their full potentialand to become Godly leaders’.”

http://www.bulembu.org/index.php/who-we-are/the-vision-and-mission.html

Canadian Friends ServiceCommittee

“Educational initiatives on peace, environmental issues, restorativejustice (including victim’s rights and prison abolition), human rights,Indigenous rights (a specific area of human rights), peace-building,international development, economic alternatives, campaigns andpolicy issues, and Quaker testimonies and witness.” Now on http://voices-voix.ca/en/members/cfsc Every person is known by God andcan know God in a direct relationship. The Quaker faith has deepChristian roots. Many Quakers consider themselves Christians, andsome do not. Many Quakers find meaning and value in the teachingsof many faiths.

http://quakerservice.ca/ http://www.fgcquaker.org/explore/quaker-way

Caring Partners Global “To facilitate sustainable development in disadvantaged communitiesthrough strategic partnerships and Christ-centered modeling.”

http://www.caringpartners.ca/Who%20We%20Are/MissionVision.html

CAUSE Canada (Christian Aid forUnder-Assisted SocietiesEverywhere)

“We pray that our identification with Jesus, our concern for justice andthe practical demonstration of God’s love in meeting people’sphysical needs, will draw people to Christ.”

http://www.cause.ca/introduction

Centre Missionnaire Oblat “Le Centre missionnaire oblat reunit et distribue des ressources pourrepandre la Bonne Nouvelle et pour construire avec les pauvres unmonde plus juste, plus libre, plus pacifique et plus humain.”

http://www.oblats.qc.ca/CMO/qsn_mission.html

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Chakam School of the Bible Inc. “CHAKAM School of the Bible Inc. believes in the imminent return ofour Lord and Saviour Jesus Christ. Consequently, we are underpressure to train a sufficient number of qualified ‘harvest workers’ tospread the Good News to all parts of the world.”

http://worldoutreach.ca/ckabt.htm

Christian Blind MissionInternational

“1. We value all people as Jesus values them. 2. We are accountable firstto God then our clients, donors and each other. 3. We follow Jesus bydoing acts of love.”

http://www.cbmcanada.org/about_cbm.htm?RD=1#.UUCJy6VXJGg

Compassion Canada “Today, more than 1.4 million children are discovering lives full ofpromise and purpose as they develop in all the different aspects oftheir lives—their minds, bodies and relationships while discoveringGod’s love for them in the gospel of Jesus Christ.”

https://www.compassion.ca/about-compassion/

CRWRC: Christian ReformedWorld Relief Committee ofCanada

“The Christian Reformed World Relief Committee (CRWRC) is therelief and development arm of the Christian Reformed Church.CRWRC reaches out in God’s name to people”. “World Renewreaches out to people in North America and around the world in aneffort to connect them to ministry, deepen their understanding ofglobal issues, and encourage them to act and advocate on behalf ofthose in need.” Now on: http://www.actalliance.org/about/actmembers/christian-reformed-world-relief-committee

http://www.worldrenew.net/about-us

Eglise Unie du Canada “We are called to participate with others in God’s mission, and to buildmutual relationships. The United Church has partnerships withchurches, agencies, and ecumenical organizations around the world.”“Nevertheless, in its stories and teachings the Bible has a mysteriouspower to inform our lives.” “In the United Church, we celebrate twosacraments: baptism, the ritual that formally recognizes we belong tothe Christian community, and communion, a symbolic meal initiatedby Jesus. These are of central importance to our faith.”

http://www.united-church.ca/partners http://www.united-church.ca/beliefs/overview

Emmanuel International Canada “Through the help of EICanada and caring Canadian partners like you,hundreds of local churches are able to proclaim, with love, the goodnews of Jesus Christ, provide clean drinking water, health care andeducation, training for Christian leaders and much, much more.”

http://eicanada.org/?page_id=1600

Evangelical International CrusadesCanada (International Teams)

“International Teams Canada is a Christian mission organizationdedicated to meeting the physical and spiritual needs of the poor andoppressed. Our motivation to care comes from our pursuit of Jesusand His mission to engage the most marginalized and impoverishedamong us, especially women, children and refugees.”

http://www.iteams.ca/about-international-teams-canada/

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FH Canada: Food for the Hungry “The truth of Christ’s love serves as the inspiration for our work. Thefinancial support, prayers and partnership of people like you allow FHto address broken relationships – with God, each other, self andcreation.”

http://fh.org/about

Focus Assistance HumanitaireCanada

“FOCUS’ ethical framework is based on that of its affiliate organisation,the Aga Khan Development Network. FOCUS’ efforts inhumanitarian assistance represent an application of the socialconscience of Islam and, in particular, the ethical values ofcompassion, care and concern for the poor and weak and theprotection of the vulnerable in society.”

http://www.akdn.org/focus_about.asp

Fondation Aga Khan Canada “His Highness the Aga Khan, the Chairman of the Aga KhanDevelopment Network, became Imam (spiritual leader) of the ShiaImami Ismaili Muslims on July 11, 1957. [. . .] The Aga Khan hasemphasised the view of Islam as a thinking, spiritual faith, one thatteaches compassion and tolerance and that upholds the dignity ofman, Allah’s noblest creation. In the Shia tradition of Islam, it is themandate of the Imam of the time to safeguard the individual’s right topersonal intellectual search and to give practical expression to theethical vision of society that the Islamic message inspires.Addressing, as Chairman, the International Conference on theExample (Seerat) of the Prophet Muhammad in Karachi in 1976, theAga Khan said that the wisdom of Allah’s final Prophet in seekingnew solutions for problems which could not be solved by traditionalmethods provides the inspiration for Muslims to conceive a trulymodern and dynamic society, without affecting the fundamentalconcepts of Islam. [. . .] During the course of history, the Ismailis have,under the guidance of their Imams, made major contributions to thegrowth of Islamic civilisation.”

http://www.akdn.org/about_agakhan.asp

Ghana Rural IntegratedDevelopment

“We believe in humanity’s deep need for a holistic gospel that addressestheir physical, emotional, social and spiritual needs, in the name ofJesus, to the glory of the Father, through the power of the Spirit.”

http://grid-nea.org/about/what-we-believe/

Global Aid Network “Global Aid Network (GAiN) exists to demonstrate the love of God, inword and deed, to hurting and needy people around the world,through relief and development projects.”

http://globalaid.net/about-us

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HOPE International DevelopmentAgency

“Following Christ’s example, HOPE extends assistance to the poorest ofthe poor without discrimination as to the religious beliefs of thebeneficiaries. HOPE’s development programs represent a tangibleexpression of the organization’s religious values.” Now on: http://www.charity-charities.org/Canada-charities/NewWestminster-BC-1660828.html

http://www.hope-international.com/index.php

Hungry for Life International “Hungry For Life desires to motivate spiritual transformation in thedeveloped world by leading the Church to call upon the name of theLord, asking for His power and presence.”

http://www.hungryforlife.org/About.html

International Child Care Canada “Our mission is to respond to Jesus Christ through caring service bysharing and promoting health and wholeness to those in need,especially children.”

http://ca.internationalchildcare.org/about

International Needs Canada “Inspired by the life of Jesus and motivated by our faith in God, ourultimate goal is to tell the story of Jesus Christ in word and deed.”

http://www.internationalneeds.ca/about-us

Leprosy Mission of Canada “Ministering in the name of Jesus Christ to the physical, mental andspiritual needs of leprosy sufferers around the world.” “The cycle ofsurveying, educating and treating leprosy is the core focus of theMission’s work. You may have heard the old adage: ‘It’s better toteach people to fish, than simply feed them a single fish.’ The same istrue in our work. From instructing school children how to recognizethe disease to helping families deal with the very real effects ofleprosy, we are committed to ministry.”

http://www.leprosy.ca/letter http://www.leprosy.ca/faq

Les Ministeres Baptistes Canadiens “Le but supreme de l’Eglise consiste a annoncer l’Evangile de Jesus-Christ a chaque peuple et nation selon la grande commission duSeigneur (Mat. 28.16-20).”

http://www.cbmin.org/cbm/francais

MCC: Mennonite CentralCommittee Canada

“1. God is known to us as Father, Son and Holy Spirit, the Creator whoseeks to restore fallen humanity by calling a people to be faithful infellowship, worship, service and witness. [. . .] 3. As a church, we are acommunity of those whom God’s Spirit calls to turn from sin,acknowledge Jesus Christ as Lord, receive baptism upon confessionof faith, and follow Christ in life.”

http://mcccanada.ca/about/vision-mission

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Mission a l’interieur de l’Afriqueinternationale

“AIM a pour mission de proclamer la gloire de Dieu parmi les peuplesd’Afrique. Notre mission est de guider ceux qui n’ont jamais entenduparler de Celui qui est mort pour leur salut – Jesus-Christ. Nous avonspour vocation d’aider les nouveaux croyants a renforcer leur foi.Notre raison d’etre est de voir les nouveaux fideles s’integrer a uneeglise qui se renforce. . .Nos ministeres sont nombreux et varies, etnotre but est d’etablir des eglises qui se renforcent par l’evangelisationde populations non encore christianisees, et par une preparationefficace des chefs d’Eglise.”

http://www.aimint.org/can/fr/a-notre-sujet/notre-mission

PWS&D: The Presbyterian Churchin Canada

“Our mission, in a world where many do not know the gospel, is to tellthe biblical story in ever new and creative ways; Our mission, in aworld wounded by sin, is to point to the redemptive work of Christand the life-changing presence of the Spirit.”

http://presbyterian.ca/wp-content/uploads/gao_assembly_council_mission_statement_2011-11.pdf

Samaritan’s Purse Canada “All of this much-needed effort enables us to be modern-day GoodSamaritans – and sometimes earns us opportunities to share our faithin Jesus Christ.”

http://www.samaritanspurse.ca/what-is-samaritans-purse/

SIM Canada “Our purpose is to glorify God by planting, strengthening, andpartnering with churches around the world as we: evangelize theunreached, minister to human need, disciple believers into churches,equip churches to fulfill Christ’s Commission.”

http://www.sim.org/index.php/content/our-purpose

Tatamagouche Centre “We are recognized internationally for our adult education andfacilitation training and programming related to transformationallearning and spiritual deepening. Tatamagouche Centre is a registeredcharity and one of four education and retreat centres of the UnitedChurch of Canada.” “Open to the spirit, rooted in the gospel tradition,Tatamagouche Centre is an education and retreat centre which invitesand challenges people from diverse backgrounds to personalwholeness, right relationships, respect for creation, and justice in theworld.”

https://www.tatacentre.ca/index.php/site/indexhttps://www.tatacentre.ca/index.php/site/policies

Terre sans frontieres “En 1986, le projet d’evangelisation et de developpement des FICdevient Terre Sans Frontieres.” “En 1980, les Freres de l’Instructionchretienne reconnaissent la necessite d’implanter une procure desmissions et mettent sur pied un projet d’evangelisation et dedeveloppement.”

http://www.terresansfrontieres.ca/new-tsf/fr/mission/historique.php

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Religious

nongovernmental

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internationalaid

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World Hope Canada “We are a Christian faith-based organization and we infuse all of ouractivities with the Spirit and example of Jesus Christ, believing thatpersonal and community transformation occurs best with God’s help.The Gospel of Jesus Christ is both our inspiration and our guide.”

http://worldhope.ca

World Relief Canada “Transformation: Believing God has called us to bring the love and hopeof Christ to all people, especially the poor; we engage in relief anddevelopment programs, through a global network of Christianorganizations, for the purpose of enabling economic, social andspiritual transformation in the lives of the poor.”

http://www.wrcanada.org/Mission

Wycliffe Bible Translators ofCanada

“We want marginalized groups, the poor and the overlooked to have achance to know God’s incredible love and escape poverty. WycliffeCanada is changing lives by translating God’s Word into the heartlanguage of the people and communities we serve.”

http://www.wycliffe.ca/wycliffe/about_us/?overview

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