A BRIEF OVERVIEW OF TRANSFROMATIONAL DEVELOPMENT

The researcher has the view that transformation is the creation and change of a whole new form, function or structure. It occurs when leaders create vision for change and a system to continually question and challenge beliefs, assumptions, patterns and habits in order for the community to develop. Myers (1999:94-95) explains that transformation happens when people managing a system focus on creating a new future that has never existed before, and based on continual learning and new mindset, take different actions than they would have taken in the past. Reflecting on the future of development in relation to transformation, Sine (1987:10) is of the opinion that the future of development is rather uncertain, and that we must anticipate needs, threats and opportunities in order to be prepared for the practice of the diaconal role of the Church and the work of community development.

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2.8.2.1 FROM DEVELOPMENT TO TRANSFORMATION

Bragg (1987) and Myers (1999) are prominent in promoting the idea of transformational development. Bragg (1987:38) explains the difficulty experienced by both Christian development workers and their secular counterparts to understand what true development is, and he furthermore suggests an alternative framework for gaining insight into human and social change, which he calls transformation.

According to Bragg (1987:38-39), transformation is a process which spans across the whole spectrum of the Old and New Testaments where people and contexts were transformed from lower levels to higher levels of functioning. Examples are Israel as slaves in Egypt, being brought out and transformed into the people of God who prosper in Canaan, a land of “milk and honey”, and Christ‟s ministry as transformational through his miracles, life, death and resurrection.

Bragg (19987:38) defines transformation as “the process whereby God restores people and the world to His original design and purpose for its creation.”

Myers (1999:93) argues that when thinking of transformation, we have to take note of what we believe people are being transformed from and transformed to. He gives the example that:

If we see people as lost souls, then transformation is about saving souls. If we see people as dying of hunger, then transformation is about feeding. … And so it goes, a series of views of poverty and differing approaches to transformation to restore what is missing (Myers 1999:94).

The New Testament refers to the image of the kingdom of God, which is essentially similar to the notion of shalom in the Old Testament, which enlighten across all dimensions of life (that is spiritual and physical). In such biblical terms, transformation

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has to do with the removal of all forms of oppression, injustice, alienation, and exploitation in communities and nations and the establishment of kingdom values characterized by peace, justice and sharing, harmony, health, well-being, and prosperity for all. The Church then serves as God‟s instrument through which transformation needs to take place, and is therefore a joint enterprise between God and humanity.

Bragg (1987:40-47) gives characteristics of transformation that describes about the poor people and the system (practitioners of the development project). He admonishes that transformation is not posed as an alternative development strategy but as a Christian framework for looking at human and social change. In fact, Christian framework contains a set of principles against which any theory of development may be measured.

According to Bragg (1987:40-44) the characteristics that explain about the people who need to be transformed are: (1) Sustenance – any plan for transforming human existence must provide adequate life sustaining goods and services to the members of society. (2) Equity – equitable distribution of material goods and opportunities among the peoples of the world. Christians prefer a kind of development that is within the reach of majority. Equity is essential to transformation because all people are God‟s children.

(3) Justice – goes beyond mere redistribution. Unjust relationships and power structures need to be transformed in just ones, eliminating privileges for the few that are bought at the cost of many. (4) Dignity and Self-Worth – the establishment and affirmation of people‟s self esteem is very in transformation. (5) Freedom – is also a vital competent.

Christian transformation must work to liberate people from these bondages; servitude, subservience and any kind of oppression. (6) Participation – is the need for the affected people to play a meaningful part in their own transformation. It becomes meaningful, effective and lasting only when people participate in the transformation of their own.

Again, Bragg (1987:44-47) explains the characteristics that developing agent or system should operate on: (1) Reciprocity – is the positive exchange of the traditional values between the affluent and the poor societies. Progress and social change result both

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from independent discovery within a culture and from intercultural contact and the transfer of innovation. (2) Cultural Fit – is the respect of the cultural heritage of the people who are to be transformed. All cultures have intrinsic values that can be redeemed and used as a basis for social transformation. (3) Ecological Soundness – is being environmentally sensitive. In transformation we should care for the world around us, be its stewards, and preserve it. (4) Hope – is the attitude of expectation, even optimism, without which change rarely occurs. A vital Christianity and transformation attempt to replace pessimism with hope. (5) Spiritual Transformation – is the change in attitudes and behavior implicit in conversion. The core of human and social transformation is spiritual, without it human beings remain self-centered creature. They are unlikely to transform the external structures and relationships of their society.

The above aspects of transformation will constitute the essential part of this study. The researcher has the opinion that the involvement of the Roman Catholic Church‟s diaconal role and practice of the frameworks for the Catholic Social Teaching and Transformational Development in the Diocese of Lindi are essential in empowering the poor.

2.8.2.2 A CHRISTIAN RESPONSE TO DEVELOPMENT AND TRANSFORMATION

According to Sine, the response of the Church to human needs is a critical debate if one needs to define true development within the Christian community. This debate stretches back to the World Council of Churches (WCC) conference in Lausanne in 1974, and recently with the Consultation on the Relationship between Evangelism and Social Responsibility (CRESR) in 1982 (Sine 1987:1). Sine asks critical questions if one is to fully understand the meaning and context of transformational development.

Sine (1987:1-2) came up with two important observations on development and transformation:

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The first is the fact that Christian development workers heavily depend on secular approaches and Western values to teach poor people the approaches to social development. In that regard Sine promotes a re-evaluation of Christian program goals and a re-alignment with biblical goals.

Second is the reflection on the extent to which Western development has been influenced by materialism and the belief in unending economic and social progress almost to the point of making it the secular religion of the West.

Therefore, he explains the conviction that economic progress would automatically result in social and moral progress soon proved to have been a wrong perception, as colonization had more negative effects, and the Christian missionary activities were seen to go hand in hand with colonization.

Sine (1987) together with other authors like August (1999), Dunne (1969), Hall (1991), Hughes and Bennet (1998) and Moltmann (1997) further advocate the need for us to design a biblical image of a better future for the people in this world. Therefore, we as Christians need to get behind God‟s intentions for people and development and work towards righteousness, justice, peace and reconciliation and love through Christian development programs.

In addition, this researcher has the opinion that transforming churches should be led by transforming leaders who have the commitment, the vision, the character, the competence and the consistency in fulfilling the biblical command of Diakonia. Our society needs leaders who are loyal to Jesus Christ and the church which He founded.

2.8.2.3 FRAMEWORK FOR TRANSFOMATIONAL DEVELOPMENT

In discussing the Transformational Development, Samuel and Sugden (1987) indicate that transformational development is a term that many are quick to use to describe their

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programs, organizations and interventions. However, Christian academics and practitioners instead use framework for transformational development to signify a holistic integration of faith and development to distinguish it from models that are secular or simply dichotomist in their application.

The terminology – Transformational Development – while helpful, has not yet resulted in consensus around the criteria for, frameworks of, and proven approaches to, doing transformational development. The danger remains that unless we can differentiate between what is and is not transformational development, it will be just another Christian label used to justify whatever we happen to be doing. The goal for framework for transformational development is the positive change in the whole human life materially, socially and spiritually (Myers 1999:111).

Transformational developments distinctive should be found across the spectrum, impacting not just motivations but operations, not just where we go or send, but the posture with which we walk. Transformation suggests an end–to-end focus, not just on the poor whom we seek to serve but the poor who are doing the serving. And it promises radical ongoing change in not just our scope of activities but also our outcomes aligned with sound biblical theology. So, the Church needs to move beyond definition to interpretation of transformational development to framework for transformational development that builds sound academic foundations for both those engaging in and educating for Christian development.

In this regard, the researcher has the belief that transformational development is reaching the community with the whole gospel for the whole person through the whole church, which means that diakonia and evangelism go hand in hand. Transformational development is active engagement in the difficult task of change that embraces the social, economic and spiritual wellbeing of the people by making a lasting influence on the society.

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2.8.2.4 MYERS’ TRANSFOMATIONAL DEVELOPMENT

Myers (1999:111) pulled together various research materials done by the Christians in the development field and created a framework for Transformational development. In his framework for Transformational Development, Myers (1999:3) is concerned with

“seeking positive change in the whole of human life materially, socially and spiritually.”

He states that “Changed people”, just and peaceful relationships are the twin goals of transformation…Changed people are those who have discovered their true identity as children of God and who have recovered their true vocation as faithful and productive stewards of gifts from God for the well-being of all” (Myers 1999:14).

Bryant Myers definition of Transformational Development is the reconciliation of broken relations with God, self, others and creation. The emphasis being on broken relationships and restoring them, for the Church or working group this should be the definition so as to go forward in identifying a possible framework for identifying transformation. In his article, The Church and transformational development, Myers (2000:65) states “transformational development must seek restoration of relationships within oneself, with others, with the environment and with God.” In consideration of the above definition, this researcher suggests that transformational development includes critical components that seek to reach higher goals of material, spiritual, and moral fulfillment in line with biblical principles.

According to Myers (1999:111), the framework for Transformational Development intends to answer questions such as:

What better future? What are the goals of transformation? What is the process of change? What is sustainability? And, what ways do we think holistically? Each of these questions is a component of a framework when considering transformational development.

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The following is a brief explanation of Myers‟ five elements: