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This case study describes an iterative cycle of research and impact in relation to work in the area of religion and peacebuilding in Nepal. King's and Owen's research in Buddhism and conflict transformation, Islam and gender violence, and their work on developing a framework for analysing the potential of religion for peacebuilding in a given context, has informed the development of a participatory workshop on the role of religious actors in peacebuilding which has been delivered to a number of communities in the Terai region of Nepal, and the facilitation of a larger networking event in Kathmandu in June 2013 which resulted in the formulation of an action plan to which participating religious groups and faith-based NGOs have committed.
LSE research has contributed to institutional capacity building and to the renewal of the study of religion in the former Soviet Union. More specifically, the LSE anthropologist Mathijs Pelkmans has contributed to the training of a new generation of local scholars in Georgia, Kyrgyzstan and Mongolia; he has helped introduce these scholars to contemporary research and to innovative methodologies, and has mentored them in critical social science. As stated in one of the testimonials: "the ultimate value of Mathijs' engagement has been to intensify dialogue between different research, educational, and broadly scholarly traditions, and thereby to facilitate our own efforts to develop a discipline which is relatively new in Central Asia".
The Religious Symbolism and Discrimination project consists of a body of research in the philosophy of religion that has effected changes in practice and awareness among religious practitioners, legal practitioners, and policy makers both within the North-West of England and nationally. This case study describes changes in users' awareness of the issues involved in religious-discrimination legal cases; changes in their religious literacy; and changes in their practice (particularly with regard to professional equalities training). The project delivered impact on civil life and public discourse through (a) a philosophical analysis of the concepts of symbol and belief in religious-discrimination cases; (b) a participatory research methodology that involved users in the construction of research right from the beginning; and (c) community-engagement activities devised to ensure that the research findings influenced users.
The Panacea Society was an inward-looking religious community formed in Bedford in 1919. In 2001 a few reclusive members remained — some of the last representatives of a religious sub- culture dating back to the 1790s. Since 2001, members of the Oxford Faculty of Theology have been instrumental in advising and enabling this Society to evolve from a closed religious group into a charity funding social and educational initiatives and a public museum explaining apocalyptic religion to general audiences. Oxford-based researchers have produced notable academic outputs through discoveries in the Panacea Society archives; findings which shaped and informed the new museum.
Adam Dinham's work on religious literacy in secular contexts plays a substantial role in challenging and enabling policy makers, educators and publics to engage with religion and belief identity and plurality. He established the Religious Literacy Programme (RLP) to address the poor quality of conversation about religion and belief amongst policy-makers and professionals which his work has observed. It began with substantial funding from HEFCE to research and respond to approaches to religion and belief in universities in the context of extremism. This drew attention to religion and belief as significant but poorly understood and addressed identities. The programme then translated findings into practice-focused training which has been extensively delivered. RLP now also works with the Equality and Human Rights Commission (EHRC) and the Government Equalities Office (GEO) on religious literacy for employers, trades unions, and service providers, following the same intentional cycle of research translated in to training, and is part of a very senior initiative, led by EHRC, to review law and policy at a strategic level. The RLP entered in to partnership with Cambridge University in 2011 and the Coexist Foundation (based in London and Washington) in 2012 with the goal of founding a permanent public home in a purpose built centre in London. This is being taken forward in ways described below.
Today, religion has great social and political influence. Religion `returned' to politics and international relations following the end of the Cold War in the late 1980s. The case study focuses on a key expression of religion's influence: `religious soft power'. Religious soft power is the ability to wield influence in politics and international relations, despite the fact that religion has few conventional or `hard' attributes of power and influence (such as, financial, diplomatic or military resources). The research sets out strategies to enhance public understanding of religious soft power, including broadcast and internet dissemination, publishing ventures, and research seminars and conferences open to the public.
The case study looks at interreligious engagement made possible by an `axis' between Heythrop College and the multicultural world of Southall, West London. The impact falls mainly into two types. The first is generated by the activities in and around Southall, focused on developing new forms of religious expression and the potential for change in religious practice and interreligious understanding in the local area. The second flows from a project that brought together a number of individuals from different religious traditions to learn how to practise the skills of interreligious relations. The impact includes personal and professional development as well as the processes of learning with and between persons from different religious communities in a variety of contexts.
David Ford's research on Scriptural Reasoning, a form of inter-faith dialogue in which Muslims, Christians and Jews meet to discuss extracts from their respective scriptures, has led to the creation of Scriptural Reasoning groups in multiple non-academic contexts, from UK prison chaplains to Israeli and Palestinian doctors, and so to deepening engagement and learning between people from different religious traditions. Those groups engage in the practice which Ford and others have developed, putting the underlying research into practice in a variety of local conditions, and thereby fostering peaceful and fruitful inter-faith relations.
The researcher's work on Roman Catholic attitudes to other religions, socially and theologically, has impacted civic life, influencing associations between religious people and groups to illuminate and challenge cultural values and social assumptions. This impact has been mediated locally (Clifton diocese web media), nationally (through the Catholic Bishops' Conference and their officers, and through the Oxford, Cambridge and RSA Examinations Board curriculum), and internationally (through Georgetown University web resources for Christian-Muslim relations). Stakeholders in these three zones report cultural and social impact throughout the period of assessment through the researcher's work on non-HEI groups and individuals.
Professor Richard Norman's research has led to an improvement in the public awareness of humanist thought and value, both at national and international level. This impact was generated through articles written for a non-academic audience; public lectures and conference presentations; a report on humanist issues as the centrepiece of parliamentary debate in the House of Lords; and an appearance to discuss humanist perspectives on BBC Radio 4's The Moral Maze.