On politics and theology: Part 6: Listen, listen and again I say, listen!

In my capacity as chair of a charity providing activities in an area of multiple deprivation I was invited to attend a meeting at the civic offices to discuss how statutory bodies might tackle issues in the area.  I pointed out that I was the only person present who was not paid to attend, the only person working in the area, and that no residents had been invited.  

Why I asked was there no resident input, no survey inviting residents for their ideas on what was needed.  Instead of consultation or participation the statutory bodies planned to develop a top-down set of proposals.  I suggested it would be appropriate to seek the opinions of and discuss ideas with residents, before deciding on and publishing  a proposed programme of changes.  Oh no came the response. Residents would make unrealistic, unaffordable demands and be disappointed, indeed angry, when they were  rejected.  At least the political leader of the local authority recognised the pitfalls of a top-down approach and suggested that statutory bodies should seek to discern residents' aspirations rather than specific proposals.

The important consideration is to try and ensure residents have a voice or voices, that are heard.  In other words listen and take on board grassroots opinion and foster the perception that statutory bodies and residents can share ownership of and be stakeholders in an agreed programme.  Participation, not simply consultation, is one of the keys to achieving results. Do statutory and voluntary bodies (including faith organisations) understand the importance of dismantling a paternalistic, patronising, we know best mindset?  

When engaged in working with communities in areas of deprivation listen to the rhythms, the moods, anxieties, fears, despondency, despair, depression, signs of hope, caring, love, support, optimism, pessimism. The experiences of individuals bring to life the  human consequences of public, social and political policies, preferences and prejudices.  It is from this base that comes the bottom-up, inductive approach that is the hallmark of liberation theology.