Report by Kari Latvus

Participants

The participants in the group entitled "Building sustainable communities" were from various parts of Europe. Membership of the group varied daily, sometimes to the extent that it affected our work. This report is based on voices and echoes heard during the group process. Thus it is not a unanimous declaration, but rather a combination of issues and emphases expressed during the three days, with the good motive and aim of understanding each other and the state of European diaconia. A good illustration of our many different ethnic backgrounds is the following list of participants from the second working day.

The group was chaired by Margareta Neliubova.

Two aspects of our work seemed to present more difficulties than others. First, we noticed the importance, and the current neglect, of contextual theological reflection and working models. Second, we had difficulties in making the connection between our grass-roots work and the global economic sphere. In addition, we didn't have enough time to process these issues deeply enough.

Experiences of issues and reflections

We noticed that certain issues are shared currently in all parts of Europe. Common experiences are:

• the competition culture, evaluating everything in terms of money and effort instead of payng attention to the value of people as human beings;
• human life is dominated by consumerism;
• unemployment and exclusion are especially results of economic systems;
• the lives of individuals and communities have often become atomised ;
• democracy seems often to be an illusion;
• all these affect and ruin communities.

We represent a variety of societies and communities: we want to record some of our analyses, although they are a combination of different themes at different levels. In the North and East subgroups we talked mostly about our "diaconal approach"; in the West subgroup we analysed some situations.

Modified northern view (context: social welfare state)

We who are living in the North represent the rich, and may easily see ourselves as saviours and helpers instead of partners. We lighten our load of guilt over having too much by helping from time to time, and by giving what we do not really need for ourselves.

We hope we would be motivated by love, but maybe we are also motivated by other things.

We have to work with our own identities and motives; beside skills and professionalism we need compassion and love to stand alongside people.

Modified eastern view (context: post-communism)

Diaconia arises self-evidently from the reality of the street: for example, we just want to help street children survive, or elderly people, or to support prisoners following their release. There is no time to analyse, but only to do and to help. We need time to build "soft" structures which are appropriate and flexible.

We are motivated by Christian love, but there is also a need for real professionals, besides believing volunteers.

With the help of western partners, we not only feed people but also try to integrate them into the society.

We have to work to build professional skills, but not at the cost of compassion, love and faith.

Modified western view (context: postmodern welfare system)

In the fragmented, short-term-oriented and atomised Western European world, some forgotten people are living on the margins. There is a need to find new entry possibilities for forgotten people, not based on consumption and competition. There is a need to empower people, to build steps towards new responsibility, self esteem and respect.

An example of diaconia: a few years ago, a Western diaconical organisation sent food packages to a diaconal organisation in an Eastern country. The transport alone cost 6000 dollars, a very big waste of money. The eastern organisation would have preferred the money (6000 dollars) so that they could have bought the agricultural products in their own country. This would have been better in several ways:

• farmers would be helped by selling their products
• receivers of food would benefit
• no transport necessary, etc.

The western organisation could not accept the proposal of the eastern organisation because the shipping firm was one of the sponsors of their diaconal organisation.

Theological & spiritual views

In our group several themes were mentioned as part of the motivation for diaconia. The following three things were the most important:

• we have a clear commandment given by Jesus (the double commandment to love God and your neighbour) and the Old Testament prophets (do justice);
• in diaconia we are following Jesus' example, and also doing the mission given us by him;
• diaconia grows from reconciliation; diaconia grows from the experience of grace.

A very important issue is how diaconia can also share in Christian spirituality. Some comments and questions:

• How can this happen through public acts and symbols? For us, a very good example is the story told by Martin Urdze in the plenary session about following the way of the cross on Good Friday.
• The current challenge is to create a participatory and empowering spirituality which touches the reality of diaconia.
• How can we find adequate articulation and expression for inclusive street spirituality?
• Human relationships are important, and spirituality growing from the people.
• The spirituality of forgotten people is needed by the whole church.
• Diaconia grows from the heart of Christianity. Holistic diaconia is the outgrowth of Christianity.

In future we will face the challenge to create models and build theology which grows in dialogue with local issues.

Strategies and visions related to building communities

Before we were ready to speak about strategies, we had to note that our backgrounds are so different that it is hardly possible to speak about common strategies. Our societies have varying backgrounds and histories, which strongly affects our understanding and needs related to the idea of [welfare and] civil society. This means that:

• Many local communities have been destroyed or have hardly ever been real communities.
• When those of us in the West speak of and create visions for civil society, we can easily ignore the perspective of post-communist countries.
• Russia has had an unique journey as a society; its church/diaconia sector has a special need to be recognised by state as a partner which is able to receive resources (money) and to help in building the society.
• All of this means that there is not just one model or type for civil society, not even in the West.
• We think that 1) the state & official sector, 2) markets & private enterprises and 3) the third sector influence and balance each other.
• The church/diaconia has an important role in developing communities, together with other NGO's and movements and through various platforms.
• The role of Christianity/church is changing: losing influence in many Western European countries, but becoming important once again in, for example, Finland (85% of the population belongs to the Lutheran Church, which is more than a decade ago); all this means that the church has to learn to live in changing situations (in a new minority position, or still in a majority position)
• A task for diaconia is to participate in, activate, mobilise, and help to strengthen an inclusive society and developing democracy.

Inclusive community is based on values:

• to care
• to communicate
• to share
• to dare (on behalf of, for, with)

Finally, the following working strategies can be mentioned:

• seeing and listening: the basic issue is contact with the people, which means meeting people in their own situations, and communicating in open places;
• to help people to change who are in need of dignity, awareness-building and empowerment;
• to give value to life stories and biographies, to express equality and humanity; sharing your life story/biography means that you are seeing yourself while understanding that others also see you.

1. to do
2. help has to be given when there is an immediate need
3. there is a need to put pressure on institutions: this means advocacy with the aim of changing institutions and structures which cause injustice
4. participation is the key term to describe diaconia
5. through participation, people and actors in diaconia are included in the community
6. participatory local theology is a strategic working tool: a local theology is a sign of hope