Empowering Lives International
Empowering Lives International (ELI) is a faith-based NGO that, as evidenced by their name and mission statement, believes in empowering individuals and communities by working through partnerships. ELI operates orphanages, health clinics, schools, and rehab programs in East Africa. In their core values, ELI states that “no one knows the needs of the community better than the people and leaders of the communities themselves,” and that partners are, “part of a mutually beneficial relationship in which both the organization and those being touched by its ministry are blessed by the hand of God” (ELI, 2010). Their language here suggests equality between ELI and those with whom they work; they even acknowledge that locals know more than foreigners with regards to best reaching their community. This is why, in 2002, ELI employed one hundred African and fifteen American staff members. Still, NGOs approach empowerment differently, and ELI’s emphasis on partnership deserves further inquiry to see what can be gained from their methods. For this reason, this author conducted an interview with Brian Albright, former Director of Kenya Operations for ELI. Through conversation with Albright, a few elements of ELI’s partnership principles are worth noting.
Wednesday, July 24, 2013
True Partnership
Local capacity building happens through partnerships. Government and multilaterals often speak of the value of partnerships, usually on an organizational and institutional level.[i] The human aspect of partnership on the community level, however, can be powerful and transformative. Top-down approaches tend to foster unequal relationships between NGO and client. Partnerships, on the other hand, affirm the dignity and value of local counterparts in the development enterprise. Instead of giving from a position of benevolent privilege, INGOs have the opportunity to work in partnership with local institutions and local groups, thereby bolstering local capacity to operate programs in the long-term. By entering into partnership, INGOs put themselves on equal footing with local groups. Through partnership, INGOs acknowledge the community’s rights to have the dominant voice in matters relating to their own development.
Tuesday, July 23, 2013
Why Does CB Even Matter?
Part III in a series: Capacity Building: What Does it Take?
In many cases, the central message of local capacity building is one that addresses inequities of power. There is widespread agreement that the NGO-client relationship is skewed, by default, to embellish the importance of the NGO provider and overlook or underestimate the role of the recipients (Minear, 2002). To echo Mary Anderson (2000a), victims of disaster are often treated as passive, helpless recipients of aid. The increasingly technical nature of aid means that greater attention is granted to the impressive resources, training, and gadgets brought in by foreign agencies.
In many cases, the central message of local capacity building is one that addresses inequities of power. There is widespread agreement that the NGO-client relationship is skewed, by default, to embellish the importance of the NGO provider and overlook or underestimate the role of the recipients (Minear, 2002). To echo Mary Anderson (2000a), victims of disaster are often treated as passive, helpless recipients of aid. The increasingly technical nature of aid means that greater attention is granted to the impressive resources, training, and gadgets brought in by foreign agencies.
Social Capital
Part II in a series: Capacity Building: What Does it Take?
‘Social capital’ and ‘civil society’ are important components in the discussion on capacity building. Civil society is the space, between household and state, where collective action takes place (Narayan, 2005, 19). Churches, community and volunteer organizations, clubs, and grassroots movements are all a part of civil society. Narayan (2005) defines social capital as the “norms and networks that enable collective action” (p. 12). It is the relationships and connections that help to increase individual livelihoods and serve to strengthen civil society. Social capital empowers individuals by creating support networks and more diverse opportunities for survival. Communities may be rich in bonding social capital – mutually beneficial relationships that tie them together – but weak in bridging capital – the networks that connect them with external structures such as government. Both forms of social capital are needed. It is important, however, to recognize the inherent value of empowerment on the local level. Though macro-level change and improved governance are indeed desirable outcomes of empowering communities, the building of local capacity and bonding capital are worthy ends in themselves. Enhancing social capital and strengthening civil society are two necessary components of the overall goal of local capacity building and empowerment.[i]
‘Social capital’ and ‘civil society’ are important components in the discussion on capacity building. Civil society is the space, between household and state, where collective action takes place (Narayan, 2005, 19). Churches, community and volunteer organizations, clubs, and grassroots movements are all a part of civil society. Narayan (2005) defines social capital as the “norms and networks that enable collective action” (p. 12). It is the relationships and connections that help to increase individual livelihoods and serve to strengthen civil society. Social capital empowers individuals by creating support networks and more diverse opportunities for survival. Communities may be rich in bonding social capital – mutually beneficial relationships that tie them together – but weak in bridging capital – the networks that connect them with external structures such as government. Both forms of social capital are needed. It is important, however, to recognize the inherent value of empowerment on the local level. Though macro-level change and improved governance are indeed desirable outcomes of empowering communities, the building of local capacity and bonding capital are worthy ends in themselves. Enhancing social capital and strengthening civil society are two necessary components of the overall goal of local capacity building and empowerment.[i]
Ca·pac·i·ty Build·ing
Part I in a series: Capacity Building: What Does it Take?
Capacity building is a noble concept, and it has received much praise, scholarly thought, and criticism since the early 1990s. Craig (2007) cites a report that hails capacity building as the “new holy grail” of development programming (p. 335). Though a tinge of sarcasm lines his comment, he rightfully observes the incredible attention given to capacity building in recent years. Major institutions such as the World Bank are in a frenzy attempting to measure its efficacy and pinpoint its meaning. Yet the attention is deserved and even overdue. In 1974, the United Nations Research Institute for Social Development (UNRISD) coined the term “capacitation,” to refer to the capacity building process as an operation that will “permit a given society to meet its problems in the future” (Smillie, 2001, p.10). Its origins are also commonly said to lie in the Agenda 21, the product of the United Nations Conference on the Environment and Development in Rio de Janeiro (UN, 1992). Capacity building is also often referred to by its more popular synonym: empowerment. A useful definition provided by the Sierra Leonian development practitioner Thomas Mark Turay shows how the meanings of “capacity building” and “empowerment” are intertwined:
Capacity building is a noble concept, and it has received much praise, scholarly thought, and criticism since the early 1990s. Craig (2007) cites a report that hails capacity building as the “new holy grail” of development programming (p. 335). Though a tinge of sarcasm lines his comment, he rightfully observes the incredible attention given to capacity building in recent years. Major institutions such as the World Bank are in a frenzy attempting to measure its efficacy and pinpoint its meaning. Yet the attention is deserved and even overdue. In 1974, the United Nations Research Institute for Social Development (UNRISD) coined the term “capacitation,” to refer to the capacity building process as an operation that will “permit a given society to meet its problems in the future” (Smillie, 2001, p.10). Its origins are also commonly said to lie in the Agenda 21, the product of the United Nations Conference on the Environment and Development in Rio de Janeiro (UN, 1992). Capacity building is also often referred to by its more popular synonym: empowerment. A useful definition provided by the Sierra Leonian development practitioner Thomas Mark Turay shows how the meanings of “capacity building” and “empowerment” are intertwined:
Capacity building [is] a process through which the people of a given society are motivated to transform their physical, socioeconomic, cultural, political, and spiritual environments for their own well-being and the advancement of their society. Capacity building is about empowering people to take control of their lives (Turay, 2001, p. 122).
Monday, July 22, 2013
Simplicity is Powerful
Part V in a series: What We Found - Haiti
Training was a big part of our internship in Haiti. Before we arrived, Pastor W asked us if we would teach a workshop on community development to a group of Church pastors. We knew nothing about the parameters of this course, but we agreed because it was the one thing he had asked of us. As it turns out, the class lasted for an entire month, and we also facilitated an eight-week class for seminary students and taught at three conferences (including the youth conference mentioned in my reflection on mental roadblocks). The three of us adapted the syllabi from our Community Development and Social Entrepreneurship classes to create a specialized curriculum for each purpose. We waded through development theories, diagrams, thick manuals, and class notes to pull out the most memorable pieces that we hoped to convey to our students.
Training was a big part of our internship in Haiti. Before we arrived, Pastor W asked us if we would teach a workshop on community development to a group of Church pastors. We knew nothing about the parameters of this course, but we agreed because it was the one thing he had asked of us. As it turns out, the class lasted for an entire month, and we also facilitated an eight-week class for seminary students and taught at three conferences (including the youth conference mentioned in my reflection on mental roadblocks). The three of us adapted the syllabi from our Community Development and Social Entrepreneurship classes to create a specialized curriculum for each purpose. We waded through development theories, diagrams, thick manuals, and class notes to pull out the most memorable pieces that we hoped to convey to our students.
After all
the stress related to preparation for these training sessions, it was always a joy when
the participants latched on to a concept that generated insightful discussion.
Small is Beautiful
Part IV in a series: What We Found - Haiti
As the title of the economist E.F. Schumacher’s book says, “small is beautiful;” it is also more effective and therefore a better use of time and resources.
Haiti is filled with foreign NGOs (INGOs). Some of them make a concerted effort to partner with smaller, grassroots organizations, but most do not. Though they receive enormous grants and employ many people, their structures require time and money to maintain, and that means that less is available for the Haitians whom the organization is meant to serve.
As the title of the economist E.F. Schumacher’s book says, “small is beautiful;” it is also more effective and therefore a better use of time and resources.
Haiti is filled with foreign NGOs (INGOs). Some of them make a concerted effort to partner with smaller, grassroots organizations, but most do not. Though they receive enormous grants and employ many people, their structures require time and money to maintain, and that means that less is available for the Haitians whom the organization is meant to serve.
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