THE HISTORY OF COMMUNITY DEVELOPMENT

THE HISTORY OF COMMUNITY DEVELOPMENT

Community Development has been a sometimes explicit, sometimes implicit goal of community people, aiming to achieve, through collective effort, a better life, and has occurred throughout history. In the 18th Century the work of the early socialist thinker Robert Owen (1771-1851), sought through Community Planning, to create the perfect community. At New Lanark and at later utopian communities such as Oneida in the USA and the New Australia Movement in Australia, groups of people came together to create intentional utopian communities, with mixed success. Such community planning techniques became important in the 1920s and 1930s in East Africa, where Community Development proposals were seen as a way of helping local people improve their own lives with indirect assistance from colonial authorities.
Mohondas K. Gandhi adopted African community development ideals as a basis of his South African Ashram, and then introduced it as a part of the Indian Swaraj movement, aiming at establishing economic interdependence at village level throughout India. With Indian independence, despite the continuing work of Vinoba Bhave in encouraging grassroots land reform, India under its first Prime Minister Jawaharlal Nehru adopted a centralist heavy industry approach, antithetical to self-help community development ideas.
Community Development became a part of the Ujamaa Villages established in Tanzania by Julius Nyerere, where it had some success in assisting with the delivery of education services throughout rural areas, but has elsewhere met with mixed success. In the 1970s and 1980s, Community Development became a part of “Integrated Rural Development”, a strategy promoted by United Nations Agencies and the World Bank. Central to these policies of community development were

• Adult Literacy Programs, drawing on the work of Brazilian Educator Paulo Freire and the “Each One Teach One” adult literacy teaching method conceived by Frank Laubach.
• Youth and Women’s Groups, following the work of the Serowe Brigades of Botswana, of Patrick van Rensburg.
• Development of Community Business Ventures and particularly Cooperatives, in part drawn on the examples of José María Arizmendiarrieta and the Mondragon Cooperatives of the Basque Region of Spain
• Compensatory Education for those missing out in the formal education system, drawing on the work of Open Education as pioneered by Michael Young.
• Dissemination of Alternative Technologies, based upon the work of E. F. Schumacher as advocated in his book Small is Beautiful: Economics as if people really mattered
• Village Nutrition Programs and Permaculture Projects, based upon the work of Australians Bill Mollison and David Holmgren.
• Village Village Water Supply Programs
Community development in Canada has roots in the development of co-operatives, credit unions and caisses populaires. The Antigonish Movement which started in the 1920s in Nova Scotia, through the work of Doctor Moses Coady and Father James Tompkins, has been particularly influential in the subsequent expansion of community economic development work across Canada.
In the 1990s, following critiques of the mixed success of “top down” government programs, and drawing on the work of Robert Putnam, in the rediscovery of Social Capital, Community Development internationally became concerned with social capital formation. In particular the outstanding success of the work of Muhammad Yunus in Bangladesh with the Grameen Bank, has led to the attempts to spread microenterprise credit schemes around the world. This work was honoured by the 2006 Nobel Peace Prize.
Conclusion:
The “Human Scale Development” work of Right Livelihood Award winning Chilean economist Manfred Max Neef promotes the idea of development based upon fundamental human needs, which are considered to be limited, universal and invariant to all human beings (being a part of our human condition). He considers that poverty results from the failure to satisfy a particular human need, it is not just an absence of money. Whilst human needs are limited, Max Neef shows that the ways of satisfying human needs is potentially unlimited. Satisfiers also have different characteristics: they can be violators or destroyers, pseudosatisfiers, inhibiting satisfiers, singular satisfiers, or synergic satisfiers. Max-Neef shows that certain satisfiers, promoted as satisfying a particular need, in fact inhibit or destroy the possibility of satisfying other needs: eg, the arms race, while ostensibly satisfying the need for protection, in fact then destroys subsistence, participation, affection and freedom; formal democracy, which is supposed to meet the need for participation often disempowers and alienates; commercial television, while used to satisfy the need for recreation, interferes with understanding, creativity and identity. Synergic satisfiers, on the other hand, not only satisfy one particular need, but also lead to satisfaction in other areas: some examples are breast-feeding; self-managed production; popular education; democratic community organisations; preventative medicine; meditation; educational games.