Over the past few decades a series of Catholic shrines have sprung up in Sri Lanka which draw hundreds of pilgrims. Although best known as centres for the exorcism of the demonically possessed, their miraculous efficacy also extends to helping people find jobs and preferment, and to alleviating suffering. Dr Stirrat, who has worked in Sri Lanka over a long period, is interested both in how people behave at the shrines, and in the historical and social contexts in which the shrines have appeared. He argues that an understanding of their religious importance is intricately connected with power, religious and political. This view challenges the conventional distinction between 'religion' and 'politics', and accordingly, religious suffering is seen as a complex metaphor linking together various social domains and a means through which conflicts over power and authority can be expressed.

Over the past few decades a series of Catholic shrines have sprung up in Sri Lanka which draw hundreds of pilgrims. Although best known as centres for the exorcism of the demonically possessed, their miraculous efficacy also extends to helping people find jobs and preferment, and to alleviating suffering. Dr Stirrat, who has worked in Sri Lanka over a long period, is interested both in how people behave at the shrines, and in the historical and social contexts in which the shrines have appeared. He argues that an understanding of their religious importance is intricately connected with power, religious and political. This view challenges the conventional distinction between 'religion' and 'politics', and accordingly, religious suffering is seen as a complex metaphor linking together various social domains and a means through which conflicts over power and authority can be expressed.

Development'' is clearly a contentious concept. It is common knowledge that there is frequently a troubling divide between what Western developers think development entails and how those people affected understand the ensuing processes. By treating development as problematic, this book seeks to generate new insights into the relationships between the various parties involved and to enhance understanding of the ways in which particular ''discourses of development'' are generated. Authors raise provocative questions about the relationship of politics, power, ideology and rhetoric to the institutional practice of development. These hegemonic considerations are shown to have a profound effect on the ''culture of aid'' and the interface between development personnel and those whom development is supposed to benefit.

Development'' is clearly a contentious concept. It is common knowledge that there is frequently a troubling divide between what Western developers think development entails and how those people affected understand the ensuing processes. By treating development as problematic, this book seeks to generate new insights into the relationships between the various parties involved and to enhance understanding of the ways in which particular ''discourses of development'' are generated. Authors raise provocative questions about the relationship of politics, power, ideology and rhetoric to the institutional practice of development. These hegemonic considerations are shown to have a profound effect on the ''culture of aid'' and the interface between development personnel and those whom development is supposed to benefit.

Development' is clearly a contentious concept. It is common knowledge that there is frequently a troubling divide between what Western developers think development entails and how those people affected understand the ensuing processes. By treating development as problematic, this book seeks to generate new insights into the relationships between the various parties involved and to enhance understanding of the ways in which particular 'discourses of development' are generated. Authors raise provocative questions about the relationship of politics, power, ideology and rhetoric to the institutional practice of development. These hegemonic considerations are shown to have a profound effect on the 'culture of aid' and the interface between development personnel and those whom development is supposed to benefit.

Over the past few decades a series of Catholic shrines have sprung up in Sri Lanka which draw hundreds of pilgrims. Although best known as centres for the exorcism of the demonically possessed, their miraculous efficacy also extends to helping people find jobs and preferment, and to alleviating suffering. Dr Stirrat, who has worked in Sri Lanka over a long period, is interested both in how people behave at the shrines, and in the historical and social contexts in which the shrines have appeared. He argues that an understanding of their religious importance is intricately connected with power, religious and political. This view challenges the conventional distinction between 'religion' and 'politics', and accordingly, religious suffering is seen as a complex metaphor linking together various social domains and a means through which conflicts over power and authority can be expressed.

Over the past few decades a series of Catholic shrines have sprung up in Sri Lanka which draw hundreds of pilgrims. Although best known as centres for the exorcism of the demonically possessed, their miraculous efficacy also extends to helping people find jobs and preferment, and to alleviating suffering. Dr Stirrat, who has worked in Sri Lanka over a long period, is interested both in how people behave at the shrines, and in the historical and social contexts in which the shrines have appeared. He argues that an understanding of their religious importance is intricately connected with power, religious and political. This view challenges the conventional distinction between 'religion' and 'politics', and accordingly, religious suffering is seen as a complex metaphor linking together various social domains and a means through which conflicts over power and authority can be expressed.

Development'' is clearly a contentious concept. It is common knowledge that there is frequently a troubling divide between what Western developers think development entails and how those people affected understand the ensuing processes. By treating development as problematic, this book seeks to generate new insights into the relationships between the various parties involved and to enhance understanding of the ways in which particular ''discourses of development'' are generated. Authors raise provocative questions about the relationship of politics, power, ideology and rhetoric to the institutional practice of development. These hegemonic considerations are shown to have a profound effect on the ''culture of aid'' and the interface between development personnel and those whom development is supposed to benefit.

Development'' is clearly a contentious concept. It is common knowledge that there is frequently a troubling divide between what Western developers think development entails and how those people affected understand the ensuing processes. By treating development as problematic, this book seeks to generate new insights into the relationships between the various parties involved and to enhance understanding of the ways in which particular ''discourses of development'' are generated. Authors raise provocative questions about the relationship of politics, power, ideology and rhetoric to the institutional practice of development. These hegemonic considerations are shown to have a profound effect on the ''culture of aid'' and the interface between development personnel and those whom development is supposed to benefit.

Development' is clearly a contentious concept. It is common knowledge that there is frequently a troubling divide between what Western developers think development entails and how those people affected understand the ensuing processes. By treating development as problematic, this book seeks to generate new insights into the relationships between the various parties involved and to enhance understanding of the ways in which particular 'discourses of development' are generated. Authors raise provocative questions about the relationship of politics, power, ideology and rhetoric to the institutional practice of development. These hegemonic considerations are shown to have a profound effect on the 'culture of aid' and the interface between development personnel and those whom development is supposed to benefit.