This study engages the definitions used by ARHAP. These encompass a specific understanding of the terms in the ARHARP research project such as African, religion, health, agency and assets. These terms are defined in a manner that helps to facilitate a wider framework and appreciation of the concepts ordinarily understood in a narrow traditional way. The terms described below elaborates the concepts and understanding of certain terms in the language of ARHAP.79
3.3.1 Religion.
It is worth noting that the use of the term religion in this study embraces the general understanding of the word which is wide and inclusive in nature. According to Webster‘s dictionary religion is defined as ‗a set of beliefs concerning the cause, nature and purpose of the universe usually involving agreed upon beliefs and practices containing a moral code governing the conduct of human affairs soliciting for devotional and ritual observances‘. 80
Religion therefore includes any system of sacred beliefs and practices, upheld by various religious groups such as Christianity, African Traditional religions, Hinduism, Islam and other
77 ARHAP Background and Conceptual Frame work 2005
78 James R. Cochrane et al. et al. ARHAP tools workshop report
79 The definitions are drawn from the basic ARHAP understanding of the terms it engages in its approach to religion and health. This is summarized in the ARHAP-International Case Study Colloquium which was held in Pretoria 13- 16th July 2005.
80Webster's Revised Unabridged Dictionary. http://dictionary.reference.com/browse/religion
religious groups. The understanding of religious health assets is therefore determined by this broader and inclusive definition of religion which impacts on various aspects of human social and spiritual life. Religion is understood in terms of relationship to and or with something or a being that is outside the person, which is perceived to be higher and powerful. Christopher Grundmann states that ‗religion is the lived relationship toward an ultimate. This ultimate might be perceived of in personal terms (God, a deity, or a number of them, ancestors).‘81 Religion is therefore, presented as something more than a set of beliefs but a lived relationship. Although religion has a broader and inclusive understanding, this study however, focuses on Christianity as a religion with its religious assets. Going by this definition, any facilities, organizations, beliefs, practices and networks that have a religious orientation are termed as religion in ARHAP.
3.3.2. Health
The World Health Organization (WHO) defines health as ‗a state of complete physical, mental, and social well-being and not merely the absence of disease or infirmity.‘ The WHO definition of health clearly demonstrates that health is more than just the physical well being of an individual. This understanding of health is what the ARHAP research endeavors to show that in Africa, the meaning of health is broader than mere physical well being but refers to a comprehensive well being of an individual and everything that sustains such health82. Therefore, a broader perspective on health is embraced including the personal, communal, social, economic, environmental and spiritual dimensions of health. This understanding of health incorporates everything that contributes to the well being of people such as hospitals, medical facilities and all medical therapies. This broad understanding of health, which is more than the absence of illness but including the well being of an individual and everything that contributes to the same is what ARHAP defines as health in its research study.
81 Christoffer H. Grundmann, Health Assets of Religious practices and Convictions: the impact of the immaterial, ARHARP international Colloquium 2007, collection of concept papers, p.31.
82 Paul Germond and Sepetla Molapo, ―In search of Bophelo in the time of AIDS…‖ The Journal of Theology for Southern Africa, 26, (2006), p.27– 47.
3.3.3. Assets
The term ‗assets‘ refers to what communities and people already have, which are present in a given community or organization. This kind of approach to enhance human life engages the community‘s and institution‘s assets and not their needs or deficits.83 The concept of assets would include things such as the capabilities, skills, resources, links, associations, and institutions that can be built on to enhance better health. In ARHAP research project, the positive contribution which religion brings to health is what is referred to as an asset. This specifically relates to what religion ‗has‘ which can make a positive impact upon people‘s lives and well-being‘.84 ARHAP places strong emphasis on this ‗assets‘ based approach. Cochrane crystallizes this when he says: ‗by ―assets‖, we mean something quite distinctive. The language of assets, in the context of contemporary development theories about sustainable livelihoods and people-centred development practices, points to what people have available to them, no matter how disadvantaged they may be materially, politically and in other ways,‘ 85 It is these assets that are mapped, pulled together and aligned for the promotion of the health and well-being of people.
The asset-language provides a frame work upon which ARHAP builds its focus on Religious Health Assets (RHA) which is different to the traditional approach that focuses on deficits or needs. It is these religious assets according to Steve de Gruchy, that can be mobilized to help mitigate disease in a proactive preventative measures.86.
3.3.4 Agency
Agency is the capacity to ―do‖, to move into action, to utilize the assets one has, to seek and achieve desired goals, within the context of social and environmental conditions.87 This goes hand in hand with an asset based approach to development or health mitigation because it focuses on the capacity to utilize what is already present by local agency to create positive change. ARHAP in its approach to health and well being puts the emphasis on the people‘s capacities to do things, as agents of change with the ability to bring about the desired outcomes in matters of health.
83 John Kretzmann and John McKnight, Building communities from the Inside Out: A Path Toward finding and Mobilizing a community‟s Assets, Chicago. ACTA Publication 1993
84 ARHAP –participant information sheet, PIRHANA workshop Ndola, 2005 p13.
85 James Cochrane ARHAP Article Religion, Public Health and a Church for the 21st Century. 2006 p7
86 Steve de Gruchy, ARHAP article, Why agency? Why assets? Why appreciation? 2003.
87 Steve de Gruchy, ARHAP article, Why agency? Why assets? Why appreciation? 2003.
3.3.5 Religious Entities
The term ‗religious entities‘ (RE) addresses a broad range of tangible Religious Health assets, such as clinics, dispensaries hospices, hospital beds and care groups like the Home Based Care support groups. Religious entities include religious facilities, organizations, and medical practitioners, from both bio-medical and traditional. According to ARHAP glossary88 the all encompassing understanding of religious entities provides a platform to address both the conventional religious entities such as faith-based organizations, as well as those that are less recognized entities such as traditional healers. ARHAP feels that FBO‘s is not broad enough to include national church organizations, worshiping congregations, small projects, key individuals, etc. So the use of the term RE to refer to this wide range of assets found among RE helps to address any activity that goes under the name ‗religion‘.