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COVID-19: Exploring Faith Dimensions
DAILY HIGHLIGHT
#108
Refugee Perceptions Through the Lens of Religious Beliefs: Rohingya Camps

The welfare of refugees and forced migrants is a central challenge for global institutions and governments concerned during the COVID-19 emergency. In April an International Office of Migration survey of Rohingya communities in camps in Bangladesh highlighted religious beliefs as a major factor in attitudes towards risks around the COVID-19 pandemic. Understanding these beliefs helps to clarify how people interpret recommended health care guidance. Among issues highlighted are women’s roles and burial practices. A central message is that those responsible for support to refugees need a deeper understanding of religious practices to address the COVID-19 crisis. Their roles are set against a backdrop where some feel that recent religious engagement has consisted of outsiders trying to change their culture and religion.
 
The lengthy report includes analysis and citations. One finding of the report is that guidance on gatherings at mosques is received and followed unevenly within the camps. Religious leaders and officials are inconsistently engaged. Religious leaders’ engagement has lessened since COVID-19 restrictions were implemented. Positively, religious guidance is not perceived as clashing with health advice, though a finding is that many see specific features of COVID-19 as punishment or something sent as a test (this may apply to all disease, but with distinctive features for this pandemic). Non-religious activities may be judged and punished by the majority of people who think COVID-19 is a religious punishment for bad behavior (for example, women’s “dishonorable” activities and failure to conform to strict understandings of purdah):
 
“People are saying that the genocide was our fault because we had sinned. Maybe we did sin. Otherwise, what is the reason for our oppression? Men are crying during morning prayers.” (Elderly man, Camp 18, December field notes)
 
“Women are meant to be bound by honour [izzot], but now they are becoming dishonourable [bezzoti], not following their husbands, not treating men as men, and they are not obeying religion. Their intention is always towards bad, not towards good deeds.” (Camp 20 Woman)
 
A warning from the study is to be prepared for a potential social norms backlash. The counsel is to engage religious leaders proactively, with routine updates and information. Rather than trying to correct misinterpretations, finding common ground between interpretations and discussing various interpretations with accurate information about COVID-19 is preferable. Messages can build on traditions and local practice—for example, to provide advice on proper burial practices.
 
Advice on burials includes providing adequate materials for families to bury their dead (such as  burial shrouds), materials like bamboo for weaving, fragrances, and other small items. Other options are spaces at burials for later visitors to offer prayers, support to mosque committees with funeral materials, biers and stretchers to transport the dead, and support to grieving families and communities with food to conduct prayer feasts to honor the dead.
 
The survey involved 26 consultations (five female, four male, and two mixed) between participants 18 to 70 years of age across different camps between March 30 and April 2, 2020. Consultations were conducted by a team of 15 experienced Rohingya field researchers (seven females, eight males) trained in qualitative research methods.

(Based on: April 19, 2020, ACAPS report.)
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If you have news articles, guides, or other relevant resources you wish to share with us for review please email covid19.faithresponse@gmail.com. We are particularly interested in learning more about groups facing acute vulnerabilities (refugees, elderly, those impacted by the digital divide, in fragile states, etc.). Please send us any information you see.
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