- Pattern Languages
- Liberating Voices (English)
- Liberating Voices (other languages)
- Liberating Voices (Arabic)
- Liberating Voices (Chinese)
- Liberating Voices (French)
- Liberating Voices (German)
- Liberating Voices (Greek)
- Liberating Voices (Hebrew)
- Liberating Voices (Italian)
- Liberating Voices (Korean)
- Liberating Voices (Portuguese)
- Liberating Voices (Russian)
- Liberating Voices (Serbian)
- Liberating Voices (Spanish)
- Liberating Voices (Swahili)
- Civic Ignorance (English)
- Digital Resources
Pattern number within this pattern set:626
The Public Sphere Project & St. Mary's University
All too often development initiatives are designed and implemented by outside professionals, politicians and wealthy elites. Neither community empowerment nor fundamental sustainability plays a central role in many of these interventionist projects. And just as bad, they fail to honor the basic desires and knowledge possessed by these people. Thus displacement, increased unemployment and the overall degeneration of livelihoods becomes the normative result of mis-planned, mis-interpreted and thus, mis-implemented development. Similarly, even among the well-meaning development NGOs a culture of dependence tends to emerge with communities being perpetually tied to the expertise and monetary assets that these organizations bring with them.
Before governments, international development agencies and corporate stake holders attempt to define the nature of development for a particular community or region (or for the world for that matter), peoples must proactively assert their own paradigm as a challenge to the problematic realties that have come from vertically planned development schemes, and to break out of dependency.
Stepping away from the interventionist model of development, self-designed or autonomous development emphasizes at its core development designed and implemented by the people it is intended to affect. While on one hand this pattern presents an orientation towards the practice and approach of development at one level, at another it is meant to be translated into the direct actions of peoples pursuing the right to define the trajectories of their lives, the lives of their families and their overall communities. It tries to avoid the assumption that all peoples want to be developed, rather it does assume that peoples wish to enjoy a certain type of life defined on their own terms and the hope is that they have the opportunity to realize that desire in their life-time.
The words self-designed or autonomous are meant to address the fundamental notions of power, who has it, who uses, and how its used and to what end. As a pattern that values autonomy, but also a notion of development towards greater well-being traditional as well as modern knowledge must be acknowledged, understanding that they do not always have to be perpetually competing forces, but when approached carefully they can be utilized to promote viable path towards community transformation that honors the social, cultural and political realities a community exists within. Thus, the overall basis of the self-designed development places both the responsibility and power of change into the hands of those who have been historically disempowered through the processes of traditional developmentalism.
At the level of philosophically orienting this process, its necessary to re-frame development and stress a redefinition of the roles between peoples in communities seeking transformation and the various outside agents who are working for authentic social and economic change. Here we would emphasize facilitation over the management and design on the part of the part of the so-called professional, and community independence and autonomy over dependence.
Take for example, the Participatory Rural Appraisal (PRA) (See: Action Research) so often thought of as the mainstay of the development practitioner seeking to design projects, becomes instead an awareness tool for community members themselves to guide their own decision making process on what steps are to be taken to better their livelihoods, and offer clear paths to achieving that. In fact this tool can be used by a community without the need for complex levels of understanding into social research and can be used in a relatively low-tech way within a variety of settings. Therefore, the role of the outside agent can be to act as observer and identify ways in which they can help a community realize their mutually defined goals.
At the level of implementation the pattern can guide specific actions to be taken up by communities to include any number of projects defined by a community. For example, projects can be anything from a system of check dams used to provide electricity to power a rural village; another project could be the construction of a primary school or health center for women. They can include the creation of farming cooperatives to ensure the community not only achieves the ability to provide sustenance, but can then also generate income by selling their products outside their geographical community.
Undoubtedly the use of this pattern at this level will be context specific and must be shaped by the various needs and desires, and including the capacities and capabilities of peoples seeking to pursue this pattern of development. This recognizes that not all communities possess the same needs or desires, nor do the posses the same levels of capacity or capabilities. Therefore in one community where the level of civic capacity is high, as well as a great deal of cohesion and participation among community members, then a more autonomous approach to development is going to be more easily realized.
Yet, to a community that lack a certain level of capacity and cohesion it may be necessary for the community to seek the assistance of an outside agent to facilitate in the process. This could include consciousness raising, financial support, transfer of knowledge and so forth, but fundamentally any such assistance must be a result of the wishes of the community and brought forth based upon the terms and desires of those these plans are meant to assist.
There may however, be situations in which such a pattern may not be at all viable, or only very minimally. This is particularly true in situations of displacement, through war, famine or other outside forces that breaks a necessary level of cohesion due to fissure in the very nature of their communal ties, and thereby fragmenting the peoples capacity to coordinate and act collectively. In these situations, the pattern may still be utilized but it will be much more of a goal to be actualized by development agents who are seeking to ameliorate the problems associated with fragmented communities. The pattern thus becomes a guiding force for the interventionist, and care must be taken not to cross the boundary of creating development dependence among peoples.
In these situations it can also be potentially problematic as it can be difficult for agencies to relinquish control over development initiatives as community reconstitute themselves and gain a level of independence and cohesion that would allow for them to participate in a process of autonomous development. And since its difficult to say when the work of an NGO is done in area there remains this tendency maintain a role of interventionism long after a community has acquired the capacity to define their own goals. It therefore begins to become the kind of development the outsiders envision and not that of the community.
Thus, this pattern not only becomes an orientation to community driven development but an orientation and guide by which NGOs themselves can pursue a process to empower communities by emphasizing any number of projects designed to empower peoples to regain control over their lives in the wake of a rapidly modernizing world.
First, those among the professional development community should not always assume that a community wishes to be or needs to be developed. Rather support to communities should be pursed based on invitation. For the communities themselves this is an opportunity to empower themselves and to project the ways in which they wish to interact and be defined in the process of modernization that is going on everywhere. It is an opportunity to exert their own sense of identity and influence their livelihoods as best and most effectively as possible in the face of so many outside forces that are consciously and unconsciously seeking to define their collective futures.
When pursuing a development project peoples must come together, discuss, plan and decide what they want. If the community chooses to maintain a traditional way of life it becomes up to them on how they will protect that. And in the event that a community does seek outside assistance it is up to them to define the nature and terms of that relationship to those working with them from the outside. And for those with a low-capacity for truly implementing such an approach any initiative must incorporate the necessity of capacity building for communities to achieve a level in which they can envision their own development. Ultimately, the realization of a communitys independence rather than dependence in this world should be at the fore in such circumstances.