Power and Saints: Conflict over the means of production in the charity industry.

Power and Saints: Conflict over the means of production in the charity industry. I am reading Allan W. Eckert’s “Wilderness Empire”. This seminal account of the Iroquois League demonstrates how little things change with the passing of fashion and technology. The same conflict between justice and rent seeking we find in the mission and development field today existed in the vast wilderness of North America as Catholic orders and European kingdoms wrestled for wealth and power. Antoine Laumet de La Mothe, sieur de Cadillac's writing, below, explains the conflict between the Jesuits, Recollet friars, and the priests of the Missions Estrangeres concerning his plan to build a fort along the strait – or detroit, as it was termed – which separated Lake Huron from Lake Erie. This plan would bring civil administration into a region largely administered by the church and would “civilize” and “educate” the Indians, including efforts especially focused on teaching them to speak the French language. Cadillac wrote: “It is essential that in this matter of teaching the Indians our language the missionaries should act in good faith, and that His Majesty should have the goodness to impose his strictest orders upon them; for which there are several good reasons. The first and most stringent is that when members of religious orders or other ecclesiastics undertake anything, they never let it go. The second is that by not teaching French to the Indians they make themselves necessary [as interpreters] to the King and Governor. The third is that if all Indians spoke French, all kinds of ecclesiastics would be able to instruct them. This might cause them [the Jesuits] to lose some of the presents they get; for though these Reverend Fathers come here only for the glory of God, yet the one thing does not prevent the other. Nobody can deny that the priests own three-quarters of Canada. From St. Paul’s Bay to Quebec, here is nothing but the seigneury of Beauport that belongs to a private person. All the rest, which is the greater part, belongs to the Jesuits or other ecclesiastics. The Upper Town of Quebec is composed of six or seven superb palaces belonging to Hospital Nuns, Ursulines, Jesuits, Recolletes, Seminary priests, and the bishop. There may be some forty private houses, and even these pay rent to the ecclesiastics, which shows that the one thing does not prevent the other. One may as well knock one’s head against a wall as hope to convert the Indians in any other way [then that of civilizing them]; for thus far all the fruits of the missions consist in the baptism of infants who die before reaching the age of reason”. What I find striking is this notion of rent seeking and the conflict between benefiting targeted communities and meeting rather less sanctified needs that mission and development practitioners frequently experience. Even more alarming is the perpetuation of a state of dependency and subjection in the power relationship. Cadillac is demonstrating this internal contradiction of the mission and development industry; If target communities are empowered, converted or otherwise transformed, than the source of income is diminished. This is especially relevant in the mission and development field because the excesses are not as regulated or reported as in other spheres of society. There is an adage in the developing world that generals and preachers never go hungry. Working in the developing world, it is eye opening to see the modern financial kingdoms created by Central American Protestant families that control the levers of power for North/South Exchanges. Even more alarming is the wave of North American retirees moving to exotic, comfortable locals as modern day missionaries to spread the word and donated shoes, frequently taking up shop in tourist destinations where neither the need nor danger is great. This is not to mask the considerable sacrifices and struggles of the faith-based and development communities seeking justice and empowerment for communities marginalized by the powers of the day. Rather, understanding the historical examples of rent seeking by church hierarchies provides a needed historical context for establishing direct and transformational practices in mission and development.

The Road Most Taken: LeBron James and the Individualist Construct

Listening to the fiasco of the televised “Decision” of LeBron James to play in Miami and the ensuing debate concerning the virtues of his choice provides a fascinating opportunity to dissect the philosophical strands that comprise the tapestry of contemporary American thought. There are two schools of thought in judging his choice to leave his hometown club in the backwaters of Ohio for the brighter lights and sultry nights of South Beach.

On the one hand, there are a number of people who question the virtue of LeBron’s decision to abandon both his hometown and his team for his own pursuit of wealth, fame, and status. The opposing view, dominant outside of Ohio, is that LeBron made a rational and moral choice because he was looking after his own best interest, which, in the end, represents the true American way.

Now, what I find interesting is how this discussion reflects the evolution of the philosophical and spiritual constructs of modern America. A significant difference between the religious practices of indigenous nations and modern Christianity is that, for tribal peoples, one’s relationship with the divinity is as a community, not as an individual. Contemporary North American theology, in contrast, talks a great deal about personal salvation and one’s relationship with God. Because many view LeBron’s decision as a “sinful” act, it is fruitful to look at different views of sin.

We can understand sin in a Christian sense—something a person does which goes against their culture’s understanding of God’s will or community law. Native spirituality, however, is practically void of any concept of sin. Instead, what is viewed as important is the maintenance of the tribe; the survival of the group. Therefore, there is no abstract, intellectual process to assess the value of an act. If it hurts the tribe or disrupts the harmony, it is bad. Furthermore, in a tribal society, one does not achieve for personal glory, but rather to further the interest of the group. Skills, abilities, and talents are deemed worthy only to the extent that they propel forward the lives of the entire collective nation.

What I find most fascinating with my interactions with communities that still maintain the tribal worldview is that one’s own life only has meaning within the context of their relationships with others in the community. In the indigenous cultures of the Southwestern United States, there are a number of rite of passage ceremonies for females that provide insight into the acculturation and socialization process of a tribal worldview. In one ritual, a young woman, just after her first menstruation, will have a weeklong initiation ceremony in which she is sequestered from the community for four days. She will walk for an entire day in one direction of the compass points, then return back to prepare an immense loaf of bread made from corn. She engages in a very laborious act to prepare sufficient bread to feed everyone in the community that entails many days of baking over a hardwood fire. During this time, different community members bring gifts of ceremonial attire and accouterments. When it’s time for the feast, she will emerge clothed entirely in these gifts—a symbolic showing of how her identity is drawn from membership in the community. She feeds the community while not consuming a single crumb for herself, again underlining the teaching that she exists not to further herself, but to benefit the community.

It is difficult to assess that LeBron’s actions were immoral when the dominant theology of the United States preaches individualism and personal salvation. Philosophically, it’s interesting to question whether commentators who applauded LeBron’s narcissistic choice would then encourage him to play for the Chinese national team if they were able to entice him before the next Olympics.

What I’m getting at here is the sense of group—because the U.S. is one constructed largely of immigrants, because very few people have ties to a community, and because many nuclear families split to live in different regions—there are no strong kinship, tribal, or clan affiliations with a place. This is relevant for development studies because we frequently witness the same dynamic. On the one hand, you have North American faith groups who believe they are furthering God’s will by preaching a gospel of narcissism and self-absorption. Then, you have development agencies promoting a survivalist economic agenda that fosters competition versus collaboration. We frequently see nurses, doctors, and community organizers who abandon their communities after receiving a subsidized education that was intended to enable them to serve their people. There are also community leaders who increasingly manipulate the system for their own benefit rather than the transformation of their group. This underscores the significance of civic virtue, cultural context, and moral instruction in the transformational development approach.

To criticize LeBron James’s decisions is to criticize the American way, the Protestant Church, and the capitalist economy. When we travel to foreign lands to engage in a transformational process, we must be prepared to leave behind arrogant notions of cultural superiority. We must be prepared to reflect on our own value systems and not impose dysfunction in the guise of progress.

The Haiti Aid Debacle: A Case for Community Organizing

It is becoming increasingly evident that the lack of local engagement by large international organizations has resulted in a breakdown of relief efforts in Haiti.

There are numerous reasons why international organizations do not foster coordination with and empowerment of local actors. A primary factor is the time and expense involved in developing local community infrastructure. Efficiency and scale are the primary measures that agencies are judged by in the development industry. Furthermore, community organizing does not produce an emotional response in potential donors. In the typical marketing that HSP avoids when it comes to development and relief services, it is understood that a message needs to be easily communicated and pull at the heartstrings.

If we visualize the development and relief industry in traditional market terms, we would have to ask what is the supply and who is the demand. Understanding that the foundation of market relationships is meeting demand, that becomes the salient question. While we would like to imagine that development engineers focus on the needs of an impoverished community, the reality is that they must meet the demands of donors. Without the donor’s funds, the majority of programming activities simply would not be possible. Therefore, it becomes paramount to meet the donor’s ideological, political and theological world view.

Another factor is the corporate structure of international development, relief, charity and faith organizations. Semantically, the difference between a corporation and a cooperative is very small, but in practice this difference has a tremendous impact on programming. A corporation exists to make itself money while a cooperative exists to make its members money. Investors gain value with the growth of a corporation. In a cooperative, the entity exists to facilitate the growth of the member.

If we analyze the usual relationship of community members with international development agencies, we can see relationships akin to an investor in a corporation. The community members are passive recipients. A significant difference is that they typically do not have any voice and management policies as a shareholder would have in a private enterprise. Their benefit is dependent on how large the agency becomes. Increases in funding are typically directed towards growing the size of the agency. Staff and personnel allegiances are with the agency rather than the community and are compensated based on the growth of the agency.

The relevance of these issues are striking when considering reports like those on today's Democracy Now.

Sasha Kramer witnessed that aid arrived quickly but was not able to be distributed for lack of local coordination. She noted that when the big aid organizations do circulate around Port-au-Prince they are in large vehicles with their window sealed. They are not able to develop good relationships with the community and do not speak Creole. These organizations are that have worked in Haiti for decades, but do not have the local contacts or organization to go out in the communities themselves.

Catherine Lane commented on how the security concerns before the earthquake limited the type of interactions you would expect people to have after working in the country for a long time. She said this lack of connections in the community is the main reason they are not able to get things out quickly and that this is a major failure in the way larger aid organizations function and in general.

This underscores HSP's methodology in focusing on community empowerment and fostering agency with partner organizations. This reinforces our commitment in staying the course even though it is very challenging.

Wolfowitz should have studied Che

I recently watched Steven Soderbergh’s two part film project based on Ernesto ‘Che’ Guevara’s memoir “Reminiscences of the Cuban Revolutionary War”.

I found it to be extraordinarily pertinent for community organizers. It shows that development can only be sustained from within. This constant is demonstrated through the difference of Che's role in Cuba and then Bolivia with a clear view of the results.

In Cuba, Che played a supporting role in Castro' s revolution. On various occasions, Che was relegated to medical support rather than leadership of a column. This validates the appropriate and most functional role for outsiders engaged in organizational efforts. Che provided critical support in a role that he was trained to perform. A role that was needed and there was not sufficient local capacity to perform. When a Cuban capable of performing the role appeared, he moved on to another training role.

The documentary makes clear that the Cuban revolution was an indigenous effort led by Cuban nationals who had investments in the process on different levels. You see the importance of family and professional networks that went well beyond ideological solidarity or strategic interests.

A second significant role that Che played for the Cuban revolution was that of international spokesperson. As a highly educated vagabond documented in the motorcycle diaries, Che had the life experiences and literary flair to play the role of international revolutionary rock star. He played this role in support of and with the direction of an indigenous movement. He was not an outside media star imposing a strategy or ideology on a third-party; rather, he was a spokesperson for that movement.

Analyzing his tragic adventures in Bolivia we can witness the disastrous results of failing to follow the prime directive of community organizing. In the Bolivian experience, we find Che and his merry band of international zealots attempting to jump start a peasant revolution. Che's frustration is almost palatable as he begins to experiences the lack of commitment and integrity of his Bolivian counterparts. In him, we also see the arrogance of the expert attempting to impose a strategy rather than fostering of local leadership. In Che's Bolivian experiment, we witness the problems of not engaging family networks, lack of personal ownership over processes, lack of ego or material investment in the process and impatience in building community capacity and organizational infrastructure. In the end, Che's failure to follow basic organizing practices is a fatal error that is as costly for the Bolivian peasants as it is for his band of Cuban followers.

Therefore, community organizers must support local community development whether we are attempting to spread a worker's utopian revolution or democracy in the Middle East. Unless we have a Messiah complex, the rule of development must be followed lest we wish for others to suffer along.