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Don't patronise: what the R20 means for development

The R20 meeting at the G20 global summit sheds light on development. Christopher Wadibia makes the case for a change in perception.

Chris Wadibia is an academic advising on faith-based challenges. His research includes political Pentecostalism, global Christianity, and development. 

Swami Govinda Dev Giri Maharaj, Dr. Valeria Martano, and Archbishop Henry Ndukuba, are greeted by R20 founder Yahya Cholil Staquf.
G20religion.org

God is dead,' wrote Friedrich Nietzsche in 1882, in an effort to argue that every European imagination, community, and enterprise developed by faith in the Christian God would inevitably degenerate relative to Europe's dwindling commitment to belief in the former. Nietzsche's argument preceded the once popular secularisation thesis. The view that societies would increasingly adopt non-religious values and institutions as they modernise influenced global development discourse in the 20th century following World War II.   

However, in 2023, a year that marks more than 140 years since Nietzsche first popularised the atheistical three-word phrase ‘God is dead’, anyone familiar with the mechanics and forces driving the modern global development project would point out that faith-aligned actors play a pivotal, and even in some cases, unrivalled role. These actors promote growth, progress, and development globally, especially in the Global South.  

Albeit, Nietzsche once argued that Europe's declining belief in the Christian God signaled God's death, the fact that at least 85% of the world's over eight billion people claim some form of faith. Couple that with the reality that faith actors deliver the majority of local development services in many regions across the globe, and the suggestions is that God has risen from the grave and traded European burial clothes for globalised vocational attire. Far from being dead, God is alive and more engaged in developing the earth than ever before.  

Aside from state and private-sector investment, since the second half of the 20th century, the faith sector, comprised of thousands of actors, has become increasingly responsible for developing the modern world. A recent study on faith-aligned impact investment, completed by researchers at Oxford University's Said Business School, showed that four of the world's most influential religious groups (Christianity, Islam, Dharmic, and Judaism) collectively hold at least $5 trillion in net assets. The study linked this $5 trillion in assets to faith-aligned investment in addressing social and climate-oriented challenges globally.  

The study, which analysed over 360 distinctive organisations, attributed over $260 billion to Christian-aligned capital. Given the difficulty of securing accurate data on the total assets and capital held by the world's many thousands of churches and Christian  organisations, it should be acknowledged that this estimate sits far below the real net assets in Christendom that have been invested into global development. However, a key takeaway from this study is that Christian-aligned capital remains a game-changing force in the global development sector. After all, those organisations serve the approximately 2.4bn Christians alive today.  

  

'The R20's mission was grand but straightforward: fill the gap in world leadership that stresses politics and economics rather than faith and spirituality.'

In November 2022, two weeks before the G20 summit in Bali which brought together the leaders of the 20 countries with the world's biggest economies, another gathering took place in Indonesia that attracted less publicity. For the first time ever, the R20 (the G20 Religious Forum) united leaders from the major religions of the G20 countries whose heads of state would flock to Bali a few weeks later. The R20's mission was grand but straightforward: fill the gap in world leadership that stresses politics and economics rather than faith and spirituality as resources to provide solutions to pressing global challenges.  

One of the R20's more high profile speakers was Archbishop Henry Ndukuba, who currently serves as Anglican Primate for the Church of Nigeria. In his speech, Ndukuba cited the violent persecution of Christians and liberal Muslims in the majority Muslim region of Northern Nigeria. The R20's goal of elevating faith and spirituality in the hierarchy of resources that can be enlisted to engage with global issues should be viewed as noble. However, in practice, the concept of the world's major faith communities petitioning global peace and development stakeholders to be recognised as legitimate contributors to the sacred project of redeeming the brokenness of the world reeks of obsequious servility.  

Moreover, this unequal power relation fatefully overlooks the substantial contributions to peace and development made every day across the world by faith actors. Many of the world's major faith traditions share the vision of developing the world into a place devoid of disease, poverty, and suffering. The global faith and spirituality sector is truly not without its imperfections, but for centuries this multi-faith comity has invested immense resources into making earth look more like heaven. It does so by leveraging faith as a conduit to gather assets that aid in the deeply holy process of chiseling away at the degenerative evils and satanic forces plaguing the world until all that remains is the latter's Edenic base.  

The time has come for the world's faith actors to stop begging secular state actors to recognise them as stakeholders committed to promoting global peace and development. Getting on with the heavenly work of building God's cosmos, in anticipation of the New Creation, requires faith that God will provide the right people, ideas, and resources and that secular state actors should be viewed as partners instead of patrons in this divine enterprise.  

'The work we do in the present, then, gains its full significance from the eventual design in which it is meant to belong.'

N.T. Wright

Secular state actors should better understand what is driving those faith actors and the desire to balance the partnership. In his influential book Surprised by Hope, NT Wright argues that continuities will exist between Christian work completed in service to God in the present age and the eternal life that God's people will enjoy in the New Creation. Wright reasons,

'The work we do in the present, then, gains its full significance from the eventual design in which it is meant to belong. Applied to the mission of the church, this means that we must work in the present for the advance signs of that eventual state of affairs when God is ‘all in all’, when his kingdom has come and his will is done ‘on earth as in heaven’.' 

Every day a faith actor funds a school, hospital, or social development project somewhere in the world. They see these projects function in God's ongoing programme of redeeming the world by means of the intellects and imaginations of themselves and those who benefit. In their eyes, all are made in God's own image. In a world where they see sin's footprints manifest by way of suffering, violence, and destruction, every actor inspired by the faith in their heart to challenge the existence of the former should recognise that the impulse to build a better world is a nudge from heaven foreshadowing the New Eden to come. 

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When someone makes a claim, ask yourself these questions

How stories, statistics, and studies exploit our biases.

Alex is a professor of finance, and an expert in the use and misuse of data and evidence.

A member of an audience makes a point while gesturing.
On the other hand...
Antenna on Unsplash.

“Check the facts.”  

“Examine the evidence.”  

“Correlation is not causation.”  

We’ve heard these phrases enough times that they should be in our DNA. If true, misinformation would never get out of the starting block. But countless examples abound of misinformation spreading like wildfire. 

This is because our internal, often subconscious, biases cause us to accept incorrect statements at face value. Nobel Laureate Daniel Kahneman refers to our rational, slow thought process – which has mastered the above three phrases – as System 2, and our impulsive, fast thought process – distorted by our biases – as System 1. In the cold light of day, we know that we shouldn’t take claims at face value, but when our System 1 is in overdrive, the red mist of anger clouds our vision. 

Confirmation bias 

One culprit is confirmation bias – the temptation to accept evidence uncritically if it confirms what we’d like to be true, and to reject a claim out of hand if it clashes with our worldview. Importantly, these biases can be subtle; they’re not limited to topics such as immigration or gun control where emotions run high. It’s widely claimed that breastfeeding increases child IQ, even though correlation is not causation because parental factors drive both. But, because many of us would trust natural breastmilk over the artificial formula of a giant corporation, we lap this claim up. 

Confirmation bias is hard to shake. In a study, three neuroscientists took students with liberal political views and hooked them up to a functional magnetic resonance imaging scanner. The researchers read out statements the participants previously said they agreed with, then gave contradictory evidence and measured the students’ brain activity. There was no effect when non-political claims were challenged, but countering political positions triggered their amygdala. That’s the same part of the brain that’s activated when a tiger attacks you, inducing a ‘fight-or-flight’ response. The amygdala drives our System 1, and drowns out the prefrontal cortex which operates our System 2. 

Confirmation bias looms large for issues where we have a pre-existing opinion. But for many topics, we have no prior view. If there’s nothing to confirm, there’s no confirmation bias, so we’d hope we can approach these issues with a clear head. 

Black-and-white thinking 

Unfortunately, another bias can kick in: black-and-white thinking. This bias means that we view the world in binary terms. Something is either always good or always bad, with no shades of grey. 

To pen a bestseller, Atkins didn’t need to be right. He just needed to be extreme. 

The bestselling weight-loss book in history, Dr Atkins’ New Diet Revolution, benefited from this bias. Before Atkins, people may not have had strong views on whether carbs were good or bad. But as long as they think it has to be one or the other, with no middle ground, they’ll latch onto a one-way recommendation. That’s what the Atkins diet did. It had one rule: Avoid all carbs. Not just refined sugar, not just simple carbs, but all carbs. You can decide whether to eat something by looking at the “Carbohydrate” line on the nutrition label, without worrying whether the carbs are complex or simple, natural or processed. This simple rule played into black-and-white thinking and made it easy to follow. 

To pen a bestseller, Atkins didn’t need to be right. He just needed to be extreme. 

Overcoming Our biases 

So, what do we do about it? The first step is to recognize our own biases. If a statement sparks our emotions and we’re raring to share or trash it, or if it’s extreme and gives a one-size-fit-all prescription, we need to proceed with caution. 

The second step is to ask questions, particularly if it’s a claim we’re eager to accept. One is to “consider the opposite”. If a study had reached the opposite conclusion, what holes would you poke in it? Then, ask yourself whether these concerns still apply even though it gives you the results you want. 

Take the plethora of studies claiming that sustainability improves company performance. What if a paper had found that sustainability worsens performance? Sustainability supporters would throw up a host of objections. First, how did the researchers actually measure sustainability? Was it a company’s sustainability claims rather than its actual delivery? Second, how large a sample did they analyse? If it was a handful of firms over just one year, the underperformance could be due to randomness; there’s not enough data to draw strong conclusions. Third, is it causation or just correlation? Perhaps high sustainability doesn’t cause low performance, but something else, such as heavy regulation, drives both. Now that you’ve opened your eyes to potential problems, ask yourselves if they plague the study you’re eager to trumpet. 

A second question is to “consider the authors”. Think about who wrote the study and what their incentives are to make the claim that they did. Many reports are produced by organizations whose goal is advocacy rather than scientific inquiry. Ask “would the authors have published the paper if it had found the opposite result?” — if not, they may have cherry-picked their data or methodology. 

In addition to bias, another key attribute is the authors’ expertise in conducting scientific research. Leading CEOs and investors have substantial experience, and there’s nobody more qualified to write an account of the companies they’ve run or the investments they’ve made. However, some move beyond telling war stories to proclaiming a universal set of rules for success – but without scientific research we don’t know whether these principles work in general. A simple question is “If the same study was written by the same authors, with the same credentials, but found the opposite results, would you still believe it?” 

Today, anyone can make a claim, start a conspiracy theory or post a statistic. If people want it to be true it will go viral. But we have the tools to combat it. We know how to show discernment, ask questions and conduct due diligence if we don’t like a finding. The trick is to tame our biases and exercise the same scrutiny when we see something we’re raring to accept. 

 

This article is adapted from May Contain Lies: How Stories, Statistics, and Studies Exploit Our Biases – and What We Can Do About It
(Penguin Random House, 2024)
Reproduced by kind permission of the author.

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