Truth about Poverty

One of the best things I have been involved in over the last few years, is the Poverty Truth Commission and it has helped me to learn just how utterly complex and wicked poverty is as an issue. I’m currently reading an absolutely brilliant book by the theologian Samuel Wells, called ‘The Nazareth Manifesto’. In it, he makes the most accurate diagnosis of poverty that I have ever seen and it rings true of my work in clinical practice, my years of helping out in homeless projects in Manchester, my time spent in Sub-Saharan Africa, the poverty truth commission and my involvement in projects around food poverty.

 

Wells recognises the biggest issues in our society right now are caused by our massive obsession with mortality and our drive to overcome our human limitations. Using poverty as an example, he goes on to demonstrate that none of our current under-girding political or economic philosophies will get us even close to addressing the real issue. Our real issue is that we are isolated and dislocated and our breakdown in relationship leads to the deep sickness that we have in society right now. I don’t think I have ever seen this United Kingdom so utterly divided and truthfully, none of our current available options will bring us the unity we need to heal, forgive and find an altogether kinder and more sustainable future, together. It is our division which leads to the stark contrasts in life expectancy of people who live just six miles apart in Morecambe Bay. It is our dislocation that leads to such different life stories in Chelsea from the people who so tragically lost their lives in Grenfell. It is the disconnection between the City of London and Tower Hamlets that allows such gulf between the rich and poor.

 

When we look at the NHS 10 year plan, (apart from the fact that there isn’t the workforce around to deliver it and our local government budgets have been so utterly decimated that the gaping hole in public health and social care will ensure the plan fails), it is based on a defunct philosophy of needing to overcome our limitations. The NHS cannot save us from our current sickness of separation and isolation and nor can we expect it to.

 

Taking the example of poverty, Wells examines our current motifs for explaining this very complex issue and what it shows us about society. Poverty is currently explained through either Deficit or Dislocation. The ‘deficit metaphor’ can be illustrated in three ways:

  1. The desert narrative explains that people are poor because the do not have enough (of whatever) and so this can be ‘fixed’ by transferring resources. However, he shows this is deeply flawed as a parable because it dehumanises those who live in poverty, creating an ‘us and them’ mentality in which the rich/powerful try and fix the issue via ‘quasi-colonial’ approaches or use things like food aid to effectively control local populations in abusive ways.
  2. The defeat narrative focuses more on winners and losers and takes quite an unhealthy emphasis on the role of ‘personal responsiblity’ without really considering the other very complex factors like public policy and housing prices….
  3. The dragnet narrative is what the Millenium Development Goals are actually based on (see ‘The End of Poverty’ by Jeffrey Sachs) and considers poverty to be a dragnet/trap which makes it impossible for the poorest to even get onto the bottom rung of the ladder so people can climb out. It focuses on redistribution of wealth via 0.7% of GDP but is very paternalistic and is about doing to or working for, rather than a collaborative ‘together with’ approach.

The ‘dislocation metaphor’ likewise can be understood in triplicate:

1. The dungeon narrative explains poverty not as scarcity but as sin. It is either due to the sin of people who unjustly lock up the poor through their own greed and unfair policies. Or it is understood as the sin of people through making bad choices and therefore ending up trapped in their own prison. However, it still relies on external factors to fix it and so generally remains highly paternalistic.

2. The disease narrative explains poverty as a sickness which lives in our relationships, communities and societies. It recognises that, just like disease, poverty is extremely complex and multifactoral and so does not focus on apportioning blame.

3. The desolation narrative focusses on symptoms>causes, for example how the reality of poverty has a far greater effect globally on women than men – leading to major injustice, oppression and abuse of women across the globe.

 

Wells argues that the reality of poverty, whether local or global is primarily due to isolation and our obsession with mortality and overcoming human limitation is actually making our isolation even worse and therefore making us more sick. And for Wells, poverty is not fundamentally about the absence of money or the lack of conventional forms of power (although this is a part of it), but it is far more about the impoverishment, the industrialisation, the manipulation, the breakdown or the perversion of relationship. It is our isolation from one another that leads to exasperation, impatience, the pointing of fingers, blame and the villifation of ‘the other’. Just look at the polarisation on twitter between the right and left and the appalling name calling and slinging of mud and you see exactly what I mean.

 

The reality is that neither of our increasingly polarised political options is going to heal us or help us find a future that will be good for humanity or the planet. Our political ideologies are so opposed between liberty (right wing) and equality (left wing) but neither is equipped to help us break through this curse of isolation and find a new way forward together. I believe that we have reached a critical point in which we need to find an altogether kinder, more compassionate and collaborative politics and economics that is based first of all on humble listening and genuine democratic conversation to help us find a way forward together, rather than this current division and hatred. I believe as we find each other and build relationships (something which social media can so easily rob us of), we come to appreciate our different perspectives, learn from each other and find that we actually care about each other. I know, for sure, that by learning to BE WITH rather than DO TO or even WORK FOR has really changed how I see others and how I believe we can build a fairer and kinder society for everyone. It demands humility and forgiveness, based on a self-giving, others-empowering love as we build positive peace and requires of us, personal change and the dealing with our own self-centredness as we discover the beauty of connectedness to all people and all things. Theology shapes a great deal more of our philosophy and life together than many of us would care to accept! Well’s thesis is that the character of God is first and foremost discovered in these four words: ‘God is with us’. So often we think of people having a ‘God-complex’ who are people who think they know everything and do things to people because they know how to fix things. It smacks of arrogance. What if God isn’t like that at all? What if the most important thing to God is being with people? What if ‘being with’ is where it’s at and ‘doing to’ and ‘working for’ is to miss the point of what it means for us to be human and whole?

 

I wonder if we are brave enough to let go of that which is actually killing us and the planet and begin to find an altogether different way forward, together. Isolated, we die. Together we live.

 

 

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How Do We Build a City That Works For Everyone?

I recently hosted a couple of conversations for people in the city of Lancaster, UK, in which we explored this question together: “How Do We Build a City that Works for Everyone?” We framed the conversation (which we had using a ‘World Café’)from two current and important concepts. Firstly, the great work of Kate Raworth in ‘Doughnut Economics’ – how do we create a city that is socially just for the people who live here and that is environmentally sustainable for the future? In other words, how do we ensure we have an economy that is distributive and regenerative by design? Secondly, we drew on the important work of Sandro Galea (Professor of Epidemiology at Boston State) and his concept of the Goldfish bowl as a way of thinking about ‘Population Health’ or Epidemiology (see my last blog). Politics IS health, according to Galea.

 

One of my favourite quotes is from Einstein, when he said that “If I had 60 minutes to save the world, I would spend 55 minutes trying to find the right question and then I could solve the problem in 5 minutes.” It turns out that the question we used itself is problematic at a few levels! Here are some of the questions we found ourselves wrestling with: Do we need to build the city, when it is already here?! What do we really mean by ‘the city’ – is it people and communities or more than that? What do we mean by ‘works for’? That felt to some like we were settling for something that was just enough, maybe scraping by, rather than thriving! And who do we mean by everyone?! This didn’t stop us having a a great discussion, but highlights how powerful the perspectives and biases we bring into the room can be!

 

Despite not having a perfect question, (and hopefully, by the time we host 3 much bigger conversations across the city during 2019, we may have honed something more helpful!), some key themes emerged, through our generative conversation. 

 

  1. Relationships are vital! We want to live in a city which really does “work” for everyone. So, we want to give value to the currently unheard voices and we want to value diversity and inclusivity. Taking time to get to know neighbours and colleagues grows a richness of community. We want to live in a city that values love and kindness in how we treat ourselves and other people.
  2. We need to build on the amazing assets and skills that we already have in the city. If we made space and time to discover and share these skills with each other more, we would develop a richer life experience within our communities. This is an expression of ‘gift economy’ and ‘reciprocity’, which Charles Eisenstein writes powerfully about in his book ‘Sacred Economics’). It builds on voluntary power, and may require a reimagining of how we work and what we value in how we invest our time, energy and resources. We also have so many incredible physical assets in this area, which we don’t tap into enough or perhaps make fully accessible for all who live in the city.
  3. People want to be part of the change, not have change happen to them! This requires much better engagement and democratic discussion about how budgets are spent, for example or how land is developed. Somehow, there needs to be a better safeguarding against ‘invested interests’ and ‘dodgy deals’ with far more transparency about how decisions are made. Such a process, it is believed, would enable far better personal and corporate responsibility when it comes to caring for the fabric of the city and the people who live here, similar to what has been developed in Wigan. There was a recognition that when we talk about personal choice and responsibility that this is much more possible for some people and communities than others. However, it was felt that increasing self-esteem and a sense of belonging would enable more personal responsibility and choice.
  4. Housing really matters. The physical environment is actually causing fragmentation and silos. There were many more questions than answers here – but that’s ok – this is an iterative process, and we don’t have to solve everything in one go. So…how do we create really good social housing? How could we redesign the spaces of the city to encourage togetherness and community? How do protect green spaces in the process and take care of the city’s drainage (strong memories of the recent floods)? How could we ensure that everyone has a home to live in, and what might that mean for both the homeless and also for single people?
  5. We want an education system that really values the unique beauty of each child, treats each one with compassion, mindful of what traumas they may be experiencing and values creativity and activity in education just as much as academic outcomes. We care about who our children become, not just about what exams they pass. So we recognise that we have a measurement problem but we’re not quite sure yet what to do about it! 
  6. We need to invest in our children and young people by providing physical spaces in which our young people can feel safe and not bored! Many have been affected by the closure of children’s and youth centres. If we are to really invest in our children and young people, there was a sense that we also need to provide parenting classes across the board to pregnant couples and through ‘family centres’ and schools across the district.
  7. We want to create a greater sense of value for our older citizens. There were many people present who felt they have things to offer, but don’t have an obvious outlet. Involving those retired from paid work more in the life of the city would break isolation and feed the gift economy. 
  8. Business needs to thrive in a way that really values entrepreneurial gift and allows it to flourish, whilst holding it true to the ideas and principles of the doughnut and the goldfish! How could the business community serve the needs of the city and how can the city enable business to really thrive, creating jobs, whilst caring for the environment and the needs of the people who live here? Kate Raworth’s work could really help us!
  9. Transport systems need to be redesigned to encourage more cycling and walking or the use of green public transport alternatives. Transport routes also need to join up our communities more effectively to improve opportunities for those who live in areas that are currently more financially deprived. 
  10. If we are to really improve health and wellbeing and care for the environment, then we need to see this written into EVERY policy decision. If politics IS health, as per Sandro Galea, then we need to take this seriously and stop making policies which do not care for these things.
  11. We want to be part of city that does welfare well! We think there are many possible new ways of doing things more effectively, as described in Hilary Cottam’s book, ‘Radical Help – Reimagining the Welfare State’. One of the things felt to be important is increasing skills in money management (85% of people living in social housing in this district are in debt to the city council -though this is certainly not only due to poor money management , but an unjust system that isn’t working for the majority). Morecambe Bay Credit Union offers an alternative economy as a way of using micro finance in our local geography.
  12. We need better ways to communicate and connect people together. There is smart, digital technology that could help us here….perhaps a Lancaster portal, that connects us together more effectively and helps facilitate the sharing of our assets and gifts.

 

Wowsers! Not bad for 2 conversations of 90 minutes each! Just imagine what a phenomenal city Lancaster might become over the next 10-20 years, if we set out on a journey together to build this kind of city! What is stopping us, I wonder?! #enoughnow #togetherwecan

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