 I'm Ellen Goodwin. I'm a first-year PhD student in the Development Studies Department here at SOAS. Broadly, my research fits under the umbrella of religion and humanitarianism. I think that the field of humanitarian studies and practice, it's taken a long time for them to start to engage with religion and religious actors, especially local religious actors, expressions and forms. The engagement so far with religion has been quite narrow and instrumental, and engaging predominantly with international FBOs and world religious leaders at the expense of different kinds of religious expressions, actors and forms, particularly those at the local level and local faith communities. But this is starting to change slowly but surely, and you can see this particularly in the field of things like religion and migration and displacement or religion and mental health and psychosocial support, where there's an emphasis on looking at religious coping strategies, religious beliefs, traditions, rituals and the part that that plays at the local level in humanitarian interventions. And there's a more nuanced approach to how religion interacts with humanitarian processes as well. Also looking at the opportunities, the sources of untapped opportunities and also the challenges that come with engaging with religious actors, expressions and forms for humanitarian goals. So I think that the fields of religion and humanitarianism, as much as it is, is moving in the right direction, but there's still a little way to go. Following the World Humanitarian Summit in 2016 and Ochre's New Way of Working, and that's kind of seen the formal humanitarian sphere start to look at ways it can work to make humanitarian interventions more effective in the face of the changing nature of humanitarian crises as they become more frequent, more protracted, more complicated. And this has seen the formal humanitarian sphere engage with a wide range of actors and with an emphasis on local actors and those from the global south. And this has kind of created the space to revisit the role of religion in humanitarianism. And as these shifts have been taking place, there's often an emphasis on interreligious dialogue and co-operation as something useful for making humanitarian interventions more effective. And this has come alongside a proliferation of interreligious and multi-religious organisations on the ground. But the empirical evidence as to how, why and if interreligious co-operation and dialogue is effective in fragile contexts is very sparse, so that's where my research comes in.