" starts a new section. But before I dive in, let me take a minute to sum up my thoughts from Chapters 1-3.Two thoughts that come to mind: First, we should closely examine the reasons why we are involved with the materially poor. Because we are financially better off than those we wish to "help", we put ourselves in a place of financial, moral, and spiritual superiority, even if we aren't aware of it initially. And, second, poverty alleviation is a relational endeavor. When we come to the realization that we are all in a place of poverty and in need of God's grace, we can enter into relationships with others where all can benefit. The need for mutually benefiting relationships in poverty alleviation is something I've heard John Perkins and Shane Claiborne talk of as well.
With those thoughts behind us, how, then, do we approach poverty alleviation? We're met with three choices in Chapter 4: Relief, rehabilitation, and development. Each has their own place, but how do we choose where to begin?
Relief is that place of immediate trauma or need. Think Haiti after its recent earthquakes. Think of a family in your neighborhood after a house fire. Money, clothes, and food are probably all needed to stabilize the family. This is material help.
But what the authors argue is that often we apply "relief" assistance in too many situations. Money, clothes and food are not always the answer. In fact, the authors state that seldom does anyone need relief-type assistance, but it's the easiest to apply (and it's easy to solicit), so we are quick to give.
Rehabilitation is what starts after the crisis is over. It's walking along side those in poverty (in relationship), supporting them as they help themselves leave poverty.
Development, then, is the process the two parties go through together as they help each other grow in giving glory to God in all of parts of their lives.
A couple of thoughts about this chapter.
- Haiti is still fresh on all of our minds, but especially on mine for several reasons. First, because I finished reading this book just before the quake happened. Relief was (and is) needed in such a desperate way. Second, our (U.S.) history of relief and poverty alleviation in Haiti has been a disaster that instead of helping to lead Haiti out of poverty has led them deeper into poverty. Right now the world has a tremendous opportunity to do this right. What if...instead of heaping relief on this country, and using our own resources to rebuild the infrastructure, we taught the people of Haiti to do it themselves? What if we gave them the skills to be construction workers, engineers, architects, medical personnel, and shopkeepers? What if we used microfinance principles to help local business people buy supplies to aid in the rebuilding process, and set them on a course for future stability?
- Something else that is emphasized in this chapter is the need for churches to have a handle on these three concepts in order to most effectively use benevolence funds. Great point. I wrote in my margin, "What assessment tools do we use?", knowing that my church doesn't have anything formal in place.
- And last, poverty alleviation takes relationship, relationship, relationship. And that's what makes effective poverty alleviation so hard, isn't it? It means we have to be in a place physically where we are in relational situations with people who are materially poor. It's the concept of relocation in CCDA. It's the example of Jesus, moving among those who were economically and spiritually poor. This isn't comfortable for us. It also takes time. Lots of time. I think about it like this: I have never entered into a true friendship wondering how long the friendship will last. When we decide to come alongside someone who needs help, it means that we must be open to the chance that it may mean a life time of relationship. But that's OK when it is built on two people mutually helping each other. That's a friendship.
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