Topic code A2: Sustainability and community access

World Vision’s concept of development reflects broad community-based biblical notions of salvation, rather than an emphasis on personal evangelism. The data gathered illustrated how this provided an acceptable basis to gain long-term access to communities of other faith traditions.

Several communities were initially suspicious about World Vision’s agenda, but acting transparently and respectfully towards the local community helped to allay fears. Some predominantly orthodox Christian communities also required reassurance. Careful

explanation was sometimes needed upfront to overcome initial concerns about a presumed evangelical agenda. This was a well-supported, well distributed connection (Figure 6.2).

8 _{KII with a senior national office executive, Senegal.}

9 _{Goode, A 2011b, World Vision evaluation report: World Vision Senegal, Christian Commitments Programme,}

Careful explanation may help to overcome initial concerns and gain access to communities. The evaluation report for Albania relayed this anecdote: ‘In one ADP there was a well-known Muslim area that had apparently been difficult for

other agencies to work with. The new ADP manager called a meeting to introduce World Vision. To his surprise, WV Albania was welcomed and embraced, the main reason being that they had taken the time to care; this overrode any distrust about their Christian identity. The lesson in this circumstance was that being transparent and having the right motive was conducive to entry into a strong Muslim community.’10

In other contexts the data suggested that World Vision’s demonstrated conduct over time made the difference. While some in these communities were initially anxious about

proselytism, ‘as time went on and as we continued working with them we found that they just live their Christian values and that they are not looking for Muslim converts.’11 In more cautious environments a proven track record was needed before any engagement. This anecdote was reported from Senegal:

Medina Gounass is a town in the Kolda region of southern Senegal. It has a strong Islamic leader of a particular sect. In 2000 when World Vision came to the region the town’s political and religious leaders said they did not want WV to work there as they thought we would start to convert the town and bring problems. From 2002 WV started working in all other areas of the region except this area. In the last few years the political and religious leaders in the area have seen how WV works in the surrounding areas and the changes happening. They have sent some delegations to our office asking if WV can now come into this area. We haven’t had the opportunity to do this yet but are now considering this for the future.12

In one context, World Vision’s operations suffered from an unfortunate bureaucratic legacy. World Vision Lebanon commenced operations at an early stage in the Partnership’s more evangelical history. It was necessary to obtain a license to operate, called a decree, from the government. This license stated that World Vision’s purpose was ‘to preach’. This has been

10 _{Newmarch, A & Goode, A 2008, World Vision evaluation report: World Vision Albania, Christian} Commitments Programme, September, p. 23.

11 _{Comment from a Sheikh, Interview with Muslim Leaders, Mswaki ADP, Tanzania.}

deeply unsettling for communities seeking to engage with World Vision in aid and

development, and it has been difficult to explain away. It has caused some communities to suspect that World Vision has a secret agenda. Apparently, there is no simple way to update the paperwork.

There was no evidence that World Vision did seek to proselytise within the traditional meaning of that verb. That is, in none of the eight countries examined did World Vision make its development assistance conditional upon a faith response of any kind. Emphatic

statements were made about this. For example, a respected Muslim staff member in Kaffrine confirmed: ‘I have been in World Vision for 15 years and not seen proselytism.’13

Nevertheless, it is equally clear that World Vision does on occasion lend support to community activities of an overtly spiritual nature.

This is not a contradiction. Community fear about proselytism does not mean that an organisation must deny its inherent religious character. It does mean, however, that it should ensure the way that it uses its influence is ethical. It may be reasonably supposed that every self-respecting FBO will hope that others will take an interest in its beliefs. The issue is whether unethical methods are deployed to gain adherents. There was no suggestion in any of the World Vision reports of favouritism in communities on religious grounds, and there was ample evidence to the contrary. This moving admonition was illustrative: ‘My prophet Jesus gave me two commandments. Love God, and love neighbour. When I come here I don’t see Muslim or Christian, I [just] see people God says to love.’14

However, there are always important questions of tone and style in maintaining good community relations. On this front, World Vision’s operations in Tanzania were problematic. The evaluation report noted its tacit support for local ‘crusades’. This had the potential to be divisive and contentious.15 Notwithstanding, Muslim leaders reported that ‘we came to learn that they are doing community development to all community members regardless of their faith.’16

6.1.2.1 Preliminary analysis

A kingdom-orientated, holistic understanding of God’s expressions of salvation is of foundational importance to World Vision. This enables it to establish common ground with

13 _{KII with a senior DME Advisor, Senegal – a Muslim.} 14 _{KII with a Pastoral Carer, Senegal.}

15 _{Goode, A 2010b, World Vision evaluation report: World Vision Tanzania, Christian Commitments}

Programme, October, p. 13.

communities from other faith traditions. The vision of health, restoration, prosperity and peace – presented as aid and development – is one which transcends religious difference. It is also a vision that speaks authentically to World Vision’s key theological drivers.

It appears that World Vision is ethical in the way it provides assistance. There was no evidence of discrimination or favouritism. In one context, however, World Vision positioned itself in ways that were clearly insensitive.

If World Vision made verbal proclamation of the gospel a programmatic activity, this would place its presence within many communities at risk. A commitment to biblical holism enables World Vision to do a great deal of good, while enabling it to respond transparently to community-initiated enquiry about its beliefs. Programmed evangelism, however, would be alienating and threatening for many communities.

A final comment is that the concern about winning converts also exists within Christian Orthodox communities, where evangelical denominations may be seen as ‘sects’. In this regard, World Vision’s evangelical heritage can raise significant concerns that, in the contexts examined, have been successfully assuaged.