Asset Based Community Development for Churches - 1
From a webinar by Church Urban Fund
Al Barrett, parish priest in Hodge Hill in East Birmingham, has a background in developing radical theology in urban margins. His co-authored book, “Being Interrupted: Reimagining the Church’s Mission from the Outside In”, reflects his expertise in this area. He has collaborated with the Church Urban Fund (CUF) over the years, contributing to their work in community development.
In a webinar hosted by CUF, Al gave some background to Hodge Hill for context. It is home to approximately 19,500 people and according to the Church Urban Fund Index of Deprivation, it is one of the most deprived parishes in the country.
"However, this is just one way to tell the story. We need to go beyond income and wealth and encompass various forms of poverty - resources, relationships, and identity. Media and political discourse frequently label neighbourhoods like Hodge Hill with terms such as “workshy” and “broken ghettos.” These labels are not just words; they shape how residents perceive themselves and their communities. Over time, people internalize these negative labels, leading to a communal sense of identity poverty. This, in turn, affects individual self-worth, well-being, and mental health. To truly address poverty, we must work not only with individuals but also with the stories and narratives of our neighbourhoods. By challenging negative labels and fostering a positive communal identity, we can help residents reclaim their sense of self-worth and community pride."
Al then went on to describe his experience of using the Asset-Based Community Development (ABCD) model and consider what it means to build growth from your community’s assets, rather than focus on solving problems. He has found that engaging communities through ABCD empowers churches to discover local treasures and strengthen relationships. Here is a summary of the webinar (part 1):
I want to start with a story. In a distant village a crisis struck. The elders of the village faced a daunting challenge: how to navigate the storm that threatened their community. Their solution? Seek the wisdom of a renowned wise woman—a beacon of insight and guidance. The elders approached the wise woman, who agreed to help. Under the shade of a massive tree, the entire village assembled, eager for answers. But the wise woman’s words surprised them: “I won’t tell you anything you don’t already know. Do you know what I'm going to tell you?” Bewildered, the villagers admitted their ignorance. She left, leaving them perplexed. Undeterred, the elders regrouped. Perhaps a second attempt would yield different results. Again, they summoned the wise woman. Again, she spoke the same cryptic words. The villagers, coached by the elders, hesitantly claimed knowledge. Still, she departed, leaving them frustrated. Desperation set in. The elders devised a cunning plan. A third time, they sought the wise woman. This time, they thoroughly briefed the villagers - some to say yes and some to say no. Assembled once more, the wise woman repeated her refrain. Half the villagers confidently said yes; the other half, no. The wise woman smiled. Her response was unexpected: “Listen to each other.” With those words, she vanished, never to be seen again. The villagers pondered her wisdom.
What can we learn from this tale? Perhaps it’s not always about seeking external solutions. Sometimes, the answers lie within - within our community, within our shared experiences. Listening to one another, acknowledging our collective knowledge and embracing unity can guide us through crises.
In times of crisis, our responses matter. But what if our very reactions contribute to the crisis itself? As we delve into this topic, we’ll explore three missional economies - distinct ways of shaping our imaginations and influencing our interactions with others. These economies impact what we value, worry about, and pay attention to. Let’s reflect on how our responses shape our communities. Are we unintentionally exacerbating issues, or can we adopt more holistic perspectives? The missional economies provide a starting point for self-awareness and transformation:
1. Counting In
This values people who attend church services or events along with potential financial contributions to church funds. It emerges from an underlying anxiety - a perceived hole at the heart of the church that needs filling. As Christians engage with their neighbours, they often view them through the lens of how they can help 'fill' this gap.
2. Giving Out
'Giving Out' stands in stark contrast to 'Counting In'. While the latter focuses on what comes into the church, 'Giving Out' emphasizes what flows out from the church into the community. This economy is characterized by the outpouring of love, service, energy, care, kindness, and generosity from the church to its neighbours.
The narrative within this economy often centres on the perceived deprivation and lack within the community. The anxiety that was once focused on the church’s needs in the 'Counting In' economy shifts to the neighbourhood. The community is seen as having a 'gaping hole' that needs to be filled by the church’s resources and efforts - a saviour. This can lead to an imbalance in power and a perception that the community is deficient without the church’s intervention.
Drawing from the story of Jesus’ temptations in the wilderness, we can identify three specific temptations that can distort the church’s relationship with its neighbours: the power of the provider, the performer, and the possessor.
The provider - Jesus was tempted to turn stones into bread, symbolizing the power to provide. While feeding the hungry is inherently good, the imbalance of power between provider and recipient can distort relationships. Service can become seductive. Church members might feel a sense of fulfilment and self-worth from their acts of service, such as working at a food bank. Over time, this can lead to a subtle desire for the continuation of need, as it validates the church’s role as a provider.
The performer - the second temptation, jumping off the temple and being caught by angels, represents the power of the performer. Sometimes, Christians want to be seen doing good deeds. This desire for recognition can improve the stories people tell about the church and enhance its reputation in the community. While being perceived as doing good is not inherently bad, it can become seductive. The church may become overly focused on demonstrating its impact to neighbours, the wider world, and even funders. This can lead to actions driven more by the desire for recognition than by genuine service.
The possessor - the third temptation, bowing down before Satan to gain power over all lands and peoples, symbolizes the power of the possessor. The church may believe that it is good at running things and that its control ensures safety and benefit for the community. However, this control can skew relationships. When the church controls the space, it welcomes people on its terms. The community members become consumers or participants, but the church remains in charge. This dynamic can distort the relationship, making it one of control rather than mutual engagement.
As we continue to explore missional economies, let’s remain mindful of these dynamics and strive for genuine, mutual engagement with our communities.
3. Being Interrupted
In the landscape of missional economies, there’s a third approach that offers a refreshing perspective that serves as a helpful corrective to the first two economies. We call this economy 'Being Interrupted' or 'Treasure Seeking'. This approach reimagines our neighbourhoods and neighbours as places and people of abundance, filled with gifts bestowed by God.
Instead of being anxious about a gaping hole at the heart of our neighbourhoods, we go out into the community not to fill a void but to seek and celebrate the treasures already present. As we venture out, we look for the unique gifts, skills, wisdom, stories, passions, knowledge, and experiences that our neighbours possess. This treasure-seeking mindset transforms our interactions, allowing us to rejoice in the abundance around us.
The act of going out is not one-sided. When we engage with our neighbourhoods, we also receive something in return. These may not be the conventional things we are used to counting, but they are invaluable nonetheless. The exchange includes intangible gifts that enrich our lives and communities.
In this economy, we may also encounter questions and challenges from our neighbours that disrupt our agendas and comfort zones. These interruptions invite us to see things differently and to adapt our approaches. They push us to grow and evolve in our understanding and actions. By focusing on mutual enrichment rather than one-sided provision or control, we foster more equitable and empowering relationships. This approach helps us build stronger, more resilient communities where everyone’s gifts are recognized and valued.
In part 2 of this article, this economy, rooted in Asset-Based Community Development (ABCD), is explored and shown how it works in practice.
Part 2 is here.
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From a webinar by Church Urban Fund, 12/11/2024