10 Commandments for Youth workers

And lo, as the great throng of youthworketh did gather on the plain, the sound of hail and thunder roared and a dense cloud overcame them as they camped, they were all covered. Then there was the smoke and the whole mountain shook, and the youthworketh did appoint two leaders,   managers facilitators , sorry i mean spent 2 more days developing junior leader to go upeth the mountain to represent the youthworketh to hear from the great gods about what their key instructions should be. Image result for 10 commandments

The gods of youthwork commanded the appointed ones (unnamed due to child protection and lack of consent, for they were now 2000 miles from their parents) to go up the mountain and wait for the commandments to be passed down.

After a short while, the junior leaders descendeth from the mountain and passed to the youthworketh community gathered there and gave them these commandments

We, Brew*, Jeffs and Smith, the great community of thy historic informal education have rescued thee from formality, the place of your slavery and command thee:

1. Thou shalt have no gods but youth work, though shalt not comprehend or understand what thee is

2. Thou shalt not make for thyself any form of statue or create systems of power for yourself, you are forever be commanded to empower young people and promote these

3. Thou must not misuse the name of youth work, some may call thee youth work, faith based youth work, detached youth work, centre based youth work, these will come and go, but the name youth work should remain

4. Remember to keep the notion of a day off, sometime. Just sometime, have a bloody day off. And use it well, treasure it, and dont feel guilty for having it, you may be rewarded for more should you enjoy this first one. 

5. Honour the values of your forefathers, of the great gods, of Aristotle, to promote Human flourishing, of the sacred texts to treat others better than yourselves, or from thy holy text in which we have made these things plain to you (Informal education (third edition revised and updateth 2005)) ; Respect for persons, promotion of well being, Truth, Democracy and Fairness and Equality.

6. Thou must forever more consider all experiences ‘learning opportunities’ or ‘learning experiences to reflect on’ – they are not in any ways to be termed as failures. 

7. Thou should where possible resisteth the temptation to cower away in enclaves and write reports on the darkness that swirls you, for thy great power of truth, of goodness can overcome. 

 

8. Thou shalt commit to build communities and networks for thyself, for it here where thy strength is held i commandeth thee to build up a collection of thee coffee shop loyalty cards for this very purpose. 

9. Thou shalt not covet thy neighbours mini bus (its about to disintegrate full of young people half way down the M5), thy resources and thy money, insteadeth write politeth letters to borrow and share thy resources, for thy hath provided sufficient for all the youthworketh around, for youthworketh is in the heart and mind and conversation, not in thy neighbours gold plated canoes, or thy neighbours 3 million pound buildings. Do not covet. Neither do not destroyeth thy neighbours resources when thy have undertake to borrow. 

10 Thou must not give falseth testimony to thy great stakeholders, the funders. No really. I will commandeth thee great fundeth to eventually understand the value of thy youthworketh practice, and thee has the great task to evaluate and review effectively, but thou shall not lie, no really.

And the great junior leaders sat down on the makeshift chairs that the youthworketh had laid before them. The youthworketh were stunned. They trembled at the great responsibility that they had now been given. The junior leaders did then say that a final command had been given, for all the youthworketh; ‘do not be afraid, for if you are to be obedient to these commandments, thou will realise that in conversations you will see beauty, and you will find deep satisfaction that is unmeasurable, and an pride that transcends all in the midst of purposeful relationships, this is a call that will fulfil no other, not teacher, not police, not social worker, for thee youthworker are thy great special people, thy will find beauty and significance in the small moments, be encouaraged’

And the greateth youthworkers assembly left the plain, as not only was the bar about to close, but thy holy Costa of the plain was offering free coffee, and they had papers to write.

(With apologies to anyone who thinks i murdered the original text in Exodus 20… )

*Josephine Brew wrote a book called ‘Informal education’ long before Jeffs and Smith – I referenced it here: https://wp.me/p2Az40-1Gd

Should discipleship be ‘action’ first?

Does anyone still use that phrase ;

its always the 20% of people in churches that seem to do 80% of all the work?

It got banded around for quite a while, though I’ve not heard it recently. It was, at best a passive aggressive way of encouraging people who only sat on pews every week to make more contributions in the life of churches. It neither rewarded those who did get involved, nor was much of an encouragement. However. We’ve moved on… haven’t we?

Though there is still a really ethereal conversation about discipleship that still happens, its as if there is a magical way that discipleship happens, that seems to be in need of being continually redefined, rejuvenated and energised. A cynic in me (yes there is one) might think that these attempts are to ‘sell’ the latest fad, model or concept, and with it a whole load of resources and practices. (and yes i do have an inner cynic)  The grown up in me might pose the question about whether there really is anything that can be humanly done about discipleship through churches. This is most pertinent when there are countless research on the ‘state of discipleship’ in churches (LICC have recently done one) . What they discovered that a significant number of active people in churches also self identified that they didnt feel that discipleship was happening. Yet, they were busy.

Maybe theres a few things to say here.

The first might be that a definition of discipleship that looks like Bible reading/prayer/study on a personal level might be genuinely not happening when a person is also involved in so much of the church’s activities. Its more group discipleship, than individual. Potentially.

So there may be a Definition problem.

There is also an expectation problem. Not unlike conversations about ecclesiology and models of churches (Healy 2001)- an almost impossible view of discipleship can act as a hindrance rather than an encouragement, its as if a ‘perfect’ process of discipleship is out there (though still yet to be defined) and until that happens there’s a striving, with often other metaphors like ‘whole life discipleship’ – that rarely about the struggles of life that include poverty, suffering, health and family issues – these can feel at times ‘in the way’ of ‘perfect’ discipleship. Almost that these are to be put to one side – God isnt in these… discipleship is somewhere else… at least that can be the implication. Discipleship doesnt = attendance or involvement – so what is it?  And theres nothing against the continual search – but the human search is for God, not for process or concept (Acts 17)

The problem with discipleship is not that we cant define it from the Greek (Mathetes) , not that we don’t see this as some kind of apprenticeship, or follower of Rabbi status (and i’m referencing Jo Dolbys PhD here) , or looking at Gospel discipleship – because thats been the church for 2000 years effectively – how to follow Jesus model/practice of it – but do it in the institutions of the church created since 70AD. The packages and resources have been written with every new discipleship package being better than the one before. It feels as if maintaining the church as an institution – with all the voluntary giving of time to enable this – doesn’t necessarily equate to the definition of discipleship – yet church maintenance is still good right?

We are urged to be disciples and witnesses in Jerusalem, Samaria and the ends of the earth – (Acts 1:8) – the Wednesday morning community project may have all the semblance of the ‘ends of the earth’ compared to Sunday morning. But theres only a call to stay in those places not move people. We may have to reflect on what discipleship in the ends of the earth may look like. It probably wont look like what Jerusalem discipleship did. So  what might that be.

I’d like to end this piece with three thoughts that hopefully add something to this discussion. Practice, Theory and Theology.

One significant thing comes from my practice.

A number of years ago i was the project coordinator of a detached youthwork project in Perth, Scotland. Because of the nature of the role expected of volunteers, they underwent training, on the nuts and bolts of detached work and also, we spent time looking at values, principles and thinking theologically through a practice of being out on the streets, being vulnerable, and how this might be mission. What i didn’t realise, or at least, what was a great joy, was that in the months and years that passed of walking and participating in the practice, how often each of the volunteer reflected on how being involved in the project was a place in which they were doing discipleship, doing mission was discipleship. It shouldn’t have blew my mind, but that it came from the participants and not me, sort of made it real. Did it help that I had framed the action as a missional/theological one.. yes. Did it continue to help that there were spaces for theological reflection ongoing in team time, session reviews and in the growing of this community, well, i guess so. But still, i wonder if there’s just something to be said with how ‘volunteering’ is made a discipleship activity. I think.

From Theory, I wonder where the discipleship conversation converges with the Faith Formation conversation. Are the two the same. Maybe. Its not often a conversation about discipleship from the platform of a UK conference also includes reference to faith or spiritual development (fowler/westerhoff etc) – but neither, does it look beyond a glimpse of the need, to the culture and a few biblical principles. What Andrew Root (in faith formation in a secular age)  does is look at how Spiritual and faith formation needs to take root in the culture that we are in. I cannot in this piece go into his detail, and I have written 5 pieces on his book Faith formation in a secular age (2017) already (links at the bottom of this piece) – but Roots suggestion is that Faith formation is a process of ministry, and ministering and participating in the tasks of God. Where he argues consuming church, spiritual experiences, and personal faith journey all meet culture that is looking for authenticity that is found wanting. Simply put, every one wants authenticity, and there’s nothing more authentic than a real church that transforms the world rather than creates enclaves and avoids it, equally, its not just a current age thing, or Generation Z thing, its everyone. Look at micro breweries, farmers markets and bake off, the desire for the authentic pint of ale, the real news is there, its not just an adrenaline experience… but a real one. A danger, Root argues is that Churches have embraced youthfulness in an attempt to be authentic, culture has won, they have stopped being actually authentic. Practical faith formation for Root is a process of ministering and ministry. Is practical faith formation discipleship? Its not far off… but forming is for performing, and performing is also forming…

The setting for discipleship though, is not the church though is it. Church is the place for the faith formation, discipleship happens on the stage of the world, in which the church is also a part. And this is where the third thing, Theodrama, for me comes into play. Understanding the theological, physical and social context of discipleship might reveal that being in ministry in the world is closer to discipleship.  Theodrama provides a metaphoric platform to imagine/realise that the whole of the worlds timeframe is Gods, that the whole world is a stage in which all are participating in a Holy redemptive drama, just that not everyone is aware of it. From those drinking in the wetherspoons that i am sitting in,  to the drivers on the bus, and the market sellers in the shopping centre, the teachers in the schools and youthworkers on the streets. The framework  of theatre, and drama, takes the notion of connecting stories further, and to consider the artistic and dynamic view of participation (which is Biblical) in God drama, as the context of discipleship. So therefore the church is a principle actor, guided by spirit, to act on the stage of the world in accordance with a number of prompts past(trinity, kingdom, bible etc), and present (spirit) to act in the future. Personal discipleship, may well be a community venture. Personal discipleship is about be more fully aware to these prompts in the every day. It is not the amount of bible studies, prayer times, daily reading notes that have been completed, its being aware of these to act appropriately in the every day. To act in the world where there are competing values (Von Balthasar) where there are prompts to do so and goodness, truth, love and peace to be appropriated. Discipleship may well be a process of awareness and a new reality. Its being able to respond to the voice of God in the midst of the action. Not avoid the action and head to the nearest 5 evening  a week bible study and avoid the world.  (Theres more on Theodrama in other pieces on this blog, see the categories)

Coming back to the 80/20 thing – there is a new issue in town. Its that because of a lack of volunteers, and also the exponential growth in community work projects and ministries in churches – 100’s of volunteers for these things are being grown from within them, food kitchen receivers become servers in kitchens, young people in youth clubs become junior leaders – all in the name of good empowering community practices. The question could be said that these are good ‘social action’ and ‘not mission, or discipleship’ and it could feel as though the powers, and the 20% who’ve gone through the ranks properly and have a mission/discipleship resource to sell, cant conceive that there might be another way.  We might ask a question – how might people be already disciples through the ministry of serving in a community that they feel home in and welcome (and want to create for others) ?  and not that all this serving is only a step to a ‘real’ discipleship elsewhere, that can look like ‘going to a study group’ or ‘alpha’ – the real discipleship could already be happening – from a point of action.

A task of the church, might be to develop practical theological reflection and participation through these serving moments at the time – because im not sure any church has a luxury of increasing barriers to faith – when clearly there are many who want to participate in the good that a church can do.

I would hope there is a space, or a awareness that an action first discipleship can sit alongside a ‘traditional church attendance discipleship’ – because for one thing, people are joining in the action of the mission of God because it looks like something that heals, does good and is something to believe in – because it is making a difference. They are already participating in Gods mission before knowing full well who God is. Well, to be blunt, none of us know who God fully well is. For some people they might be closer to the actions and drama of God in their participation of it in a food kitchen than hearing about it and the stories of those before them.

The task might be to increase theological reflection – not import a model view and make discipleship  unachievable. Root may be right, thinking of discipleship as a faith formation process causes a shift to think of people as ministers and helping people to ministry, and this can start from the food kitchen, the holiday club or the social enterprise. Real discipleship is practical and takes place in the world, that where the tensions and drama takes place, the choices and prompts by the spirit occur. When we talk about discipleship otherwise its often more about faith formation and learning. Discipleship on the stage of the world might be less about doing more faith formation (something measurable by attendance and vocational calling) and more about becoming more attuned and aware of God in the midst of the whole world. Being aware that God might well be in wetherspoons right now, and asking me to have compassion on everyone drinking here at 10 in the morning. Can hearing God in the midst and acting on it in the improvised moments, in the participation of conversations of ministry be measured as discipleship?  I hope so. But discipleship is also volunteering, and starts with the provoke to be part of building Gods kingdom in a place. I cannot argue otherwise that this isn’t the person who has relied on a food bank, a youth club, who is now participating in making this goodness happen for others. God is active and on the move. And its risky and challenging.

References

Andrew Root, Faith Formation in a secular age, 2017

Hans urs von Baltasare – Theodrama Vols 1-5 – 1980

Kevin Vanhoozer, The Drama of Doctrine, 2005

Wesley Van der lugt – Living Theodrama, 2016

Nicholas Healy, The church, the world and the Christian life , 2001

‘In an ideal world you could just get funding for building relationships with young people’

How many times have you said that in the last 40 years? (As a youth/community worker)

Not a relationship that had to make something else happen to justify the relationship, not a relationship where the young person ‘changed’, not a relationship in which entire decades of social harm, psychological damage caused by other relationship was solved in 4 months -type of relationship. Not a relationship in which the young person achieved something, said something, evaluated something like the relationship offered to them was worthwhile. Not a relationship that was needed so that the new 3m youth building wasnt closed.

‘in an ideal world we would get funding for building trusted relationships with young people’

Just a relationship.

Just being with someone for the sake of it

Just having someone to talk to

Just . a . conversation.

Just a moment to be valued

Just a moment in which time stood still, and there was an interruption to the norm

A moment where someone stopped and took an interest and for the young persons sake.

A relationship that may lead to action, a relationship that may be supportive, a relationship that could change the world of the young person – and the adult – but not a relationship that expects and targets that before its already happened.

I am reading ‘Poverty Safari’ by Darren McGarvey; within it he notes the reflections of a youth worker, Joe – reflections that have been echoed by the youth worker fraternal for decades. Its Joes boss that bemoans the lack of funding for relationships. Joe, goes on to say:

‘good youthwork can have a profound and positive effect on young people and it is a challenging and rewarding job. But I think we are a long way from this being understood or accepted by a fairly large element of funding bodies and the public sector. There is funding out there for targets, outcomes and issues. However many are not relevant to the work we do’

(which is)

‘ we are working to combat the effects of inequality and poverty has on the lives of young people, the cycle of insecurity, mistrust, lack of resilience. low self esteem and confidence. It is holistic, long term and multi faceted work’

This may not be the space to critique all of the above. Certainly there is an element of youthworkers clinging to the darkness as their natural habitat, and not necessarily seeing all the opportunities and options for funding and developing their work, and working in a needs based, and meeting emotional needs might be already fitting of a funding or social policy agenda. However.

The point remains to be said.

None of any of these things, any of these approaches, will ever come to fruition without the basic need to develop relationships as a core focus, no not core focus, as a reason to exist. Anything else is a course, a program or a ministry.

It may only be the voluntary or faith sector that has the capacity to do this, but the culture of outcomes and targets is fully pervasive, whether that’s in funding bids to charitable trusts, outcome promises to consortiums, or even, the final result of good youth ministry, have kids turn up on a Sunday. Its outcome orientated- no its outcome defined relationships. Its fully pervasive, because the systems are crumbling and in need to justify existence. Its fully pervasive because the value for money neo-liberalism default has made anything other seem radical, seem ‘non real world’, too idealistic. And Funding, and outcomes always generate a implicit direction of travel to the lowest hanging fruit, so that funding can be justified. The nearly christian who might go to church, the nearly got a job or capable to do a course- an easy quick win. But no one (as McGarvey writes) dare say this.

Yet, as McGarvey writes. Young people can smell outcome orientated rats a mile off. Young people in poverty can attune to being projected. Being rescued for a moment by the short term saviour (p83). The parachuted in for a funding season organisation that makes promises and delivers nothing, and has no actual involvement in the real needs, real situation of the community its is meant to be there for. And no one in the community has any involvement in any of it – except to turn up, and be a number.

Things young people want; (According to McGarvey)

Value ; The adult ‘ was passionate about the work they did and made me feel valued’ (p69)

Place and space: ‘working class folks receive strange looks when their groups lofty objectives are to want a place for the elderly and a space to drink coffee’ (p49) – or – ask a group of young people what they want to do – just want somewhere to go thats safe to talk.

Participation and Autonomy: ‘Joe and his team are one of many small (and chronically underfunded – my words) organisations that are dealing with the social and cultural legacy of decades of poor planning and tokenistic consultation with local people’ (p82)

Good youthwork is more than what Joe says it is, but then youthwork is an ongoing conversation that creates new definitions in each context, what is important is that relationships where young people are valued, where there is safety, space and place, and where there is a genuine desire for participation, and young persons autonomy to be at the forefront of it. Where honest means that its not a relationship for an outcome. A relationship that’s reduced to a trade.

So, yeah, in an ideal world,

‘we would get funding for building trusting relationships with young people’

And we will have realised the inherent good that there is in every single one of these. Whilst there are some ways of writing these down – the desire that relationships have outcomes at all virtually destroys their honesty, and their goodness. The ethics of the market reigns, and as Goffman says, the closer we are the trade, the less authentic the performance we play in our interactions. (Goffman, 1960)

But we must not give up. We will keep on going. There will be a way. It may be asset based community development, it may be in re framing and using different language to describe youthwork, it may be something else. Whatever we do, its relationships with young people that matter. after all…

Youthwork is a professional relationship in which the young person is engaged as the primary client in their social context (Sercombe, p27)

References

Goffman, Irving , 1960, The presentation of the self in everyday life

McGarvey Darren, 2017, Poverty Safari

Sercombe, Howard, 2012, Youth work Ethics

10 things you’re unlikely to see in Christian youthwork.

This almost feels a bit like the endgame on mock the week, when ‘unlikely things you’ll see…or hear’ is the opening strapping for which then the comedians are then tasked with completing. Today I was chatting to a few youthworkers about a youth work project that had a very similar name to another, and had used a bible verse number as their name. You know the one. It’s the life to the full one. (10:10). It got me thinking, if 3:16, 10:10 are commonly used, and there are some other common things in Christian youthwork.

What might be things unlikely to see or hear in Christian youthwork?

1. A project that has the name ’23:20′ after the profound words of Ezekiel.

2. A large worship gathering admit that financial reasons, and the need for advance funding, or internal poor partnership working was the reason for its demise. Far easier to say that ‘ the Lord is calling us to something new’

3. An all female worship band.

4. A Christian youthworker stay long enough in a church based role to be eligible for a sabbatical. And then to get one.

5. A youth pastor not use an analogy from Star wars/Lord of the rings or a U2 lyric in a youth service.

6. Young people involved in creating their own youth provision. Especially any collective worship space that’s apparently for them.

7. A job application for a youth worker that asks for a quiet, reflective, critical theological youth worker.

8. A youth work not have expectations that the Sunday school will be as full is was in 1890, after they’ve been in post 4 weeks.

9. A youth worker without 9 different coffee shop loyalty cards in their purse or wallet.

10. A commissioning service for the arrival of a new youth worker in post.

Here are 10 of my ‘unlikely to see’ in Christian youthwork, what might yours be?

What makes a good conversation with young people?

In the past I have given many hints and tips on how to have a good conversation with young people, I have also reflected sociologically and theologically about conversations, and suggested ways of valuing them (Ie ensure they feature in review sheets) but I wonder;

‘What makes a good conversation?’

Think about for a moment, whether you were in a pub, a coffee shop, in your home, out walking the dog even, walking in the countryside or at a beach.. what was it that made the conversation you had with someone.. a good one?

A sense of sharing?

Time flying, yet every moment being precious?

Personal disclosure?

Humour?

Good body language and eye contact?

Shared understanding?

Trust?

No fixed ending?

Equal power dynamics? Or at least awareness of these but respecting each other through it with boundaries..?

What might you add?

And whether we’re 14 or 41, 30 or 60, we sort of know intuitively when we’ve had a good conversation with someone, we felt it, we learned something, we gave something away, maybe there was a spark of life, of hope and of support or care. But we just know.

So, thinking about the dynamics of the youth group setting, the club, the school group or street..

How can spaces, become places of good conversation?

The responsibility is on us, the practitioner, the volunteer to make it so.

Though we might meet a friend in a coffee shop – the conversation with a young person might be less deliberate.. only that they might be looking for the moment

Though we might pass a conversation off as insignificant (we have loads in every session..) young people might have treasured them, or felt an emptiness without one.

The culture and setting is important for conversations. I remember that the best place for conversations was on the door of the open music night, where the young people were smoking. Inside was too loud and dark.. yet, outside was good for conversation because it was an extension of the informal space inside. How might conversation be had in the space of your setting.. I’ve seen homework clubs recently where the leaders have some great conversations with the young people, whilst they’re doing their homework. But also seen very stilted conversations with young people about a theme not of their choosing. When I say I’ve seen, it’s because I led them. When urgency to educate overrides participatory culture that is for young people.

Trust. Agreed, not only being trusted people, but as Jeffs and Smith also say, trusting in conversations themselves. Investing emotionally, in the connections, relying on the conversations for learning, for themes if any to emerge, to let tangents happen, to trust in ourselves as practitioners and volunteers to hold on in conversations, to listen and ask, not try and direct or shape..

Then again, whilst we might want to fixate on the good conversations, we might do well to treasure all the conversations and interactions we have whether it’s banter or chat, or something deeper, all are important. When doing detached work I used to have different categories of the interaction, from ‘acknowledgement'(a quick hi and bye) , a social conversation (about the local context, evenings activities) , a detailed conversation (about a subject in depth) or even a personal one (where disclosure occurred or a personal opinion shared) .. these helped us to value the nature of conversations and recognise that all had value and occurred at different points of a detached evening.. the same group might have a social chat early on or an acknowledgement and later it’s more of a detailed one, once they have found a space to settle in.

I guess if we value conversations, we might do well to recognise their variety, the changes, and their nature. But what makes them good?

And whilst we might have an idea.. sometimes the most naturally good conversations are the ones that just well, happen. We just have to create the right kind of space where young people feel at home and safe.

Prosecco, Pizza and Pebbles – The FYT movement gathering 2019

The red kites soar overhead in the early hot summer sky. The sound of geese hooting from the lake, the chime of an ice cream van from a distant estate, the creaking sound of the wooden poles of the yurt holding strong in the breeze.

I am just back from the FYT movement gathering held at the same venue as last year’s, the rock UK centre near Stanwick lakes, Northamptonshire. And like last year, 2 stunning days of sunshine.

Every year is different. Yet every year includes copius amounts of love, of community, of conversation, of challenge, creativity and coffee. Cake, chocolate and this year, prosecco also featured, and pizza… Well, why not celebrate 10 years of being the FYT Streetspace community.

Leaders from within shared their stories. Leaders from within shared their learning, leaders from within shared their hopes and dreams, leaders from within led in worship, leaders from within created the culture. That made everyone a leader, everyone a participant, everyone included.

 

 

 

Someone new to the movement, shared the following poem, wild geese, just as the wild geese hooted on the lakes in the distance.  A poem that sums up the weekend, that sums up what the movement is about.

You do not have to be good.

You do not have to walk on your knees

for a hundred miles through the desert repenting.

You only have to let the soft animal of your body

love what it loves.

Tell me about despair, yours, and I will tell you mine.

Meanwhile the world goes on.

Meanwhile the sun and the clear pebbles of the rain

are moving across the landscapes,

over the prairies and the deep trees,

the mountains and the rivers.

Meanwhile the wild geese, high in the clean blue air,

are heading home again.

Whoever you are, no matter how lonely,

the world offers itself to your imagination,

calls to you like the wild geese, harsh and exciting –

over and over announcing your place

in the family of things. (Mary Oliver)

Sessions on developing high participation, sessions on smashing the patriarchy, sessions on developing liminal spirituality, sessions on risk, sessions on discipleship. Sessions in between the conversations. Sessions interrupting the general community. Sessions that brought mental exercise that developed the relationships, that developed the community. Prosecco and pizza set the tone, a camp fire developed it, and ending our time with home made bread, and celebration of the fruits of the community.

Someone who was new to the community shared an emotional poem, someone new to everyone on Friday contributed and felt at home to do so. Prosecco and pizza set the tone, so did the conversations, reality and honesty.

A time to ask the questions – like – what next for pioneering? what next for developing equality? what action can be taken? what might participation look like?

And pebbles that were painted to express who we are, what we contribute and what we think of the community, pebbles that caused us to think of ourselves, and.. i admit i struggled. Struggled to think of what i might contribute, and what i could paint that would make it clear. The inner child that hated art feared making a mess, so i played safe. But that was ok. We all bring ourselves the community, including the parts we dont always find comfortable. And then we hold, or held each other through it.

Its a tribe of hope and healing. A tribe of reflection, question and learning.

A tribe of depth, of reality, of respect. A tribe where humanity is prioritised. A tribe that dreams.

A tribe that inspires, A tribe that pushes, A tribe that risks.

A tribe that walks. A tribe that talks. A tribe that makes. A tribe that creates.

A tribe that doesnt have to be good, but it does love. A tribe that wants young people to head home as we head and be home too.  Wild geese, heading home.

Prosecco, Pizza and Pebbles. The FYT Movement gathering 2019.

 

 

Can detached youthwork be ‘asset based’ and develop young peoples gifts?

We’ll not speak to those young people – they’ve not got alcohol on them

They appear to be ok, we’ll leave them alone

I doubt if its them who are causing the anti social behaviour calls

These are all phrases I have used on detached youthwork. Its that thing where you go out, of an evening, to try and talk with young people on the streets, develop contact and relationship, and all of sudden in the heat of the moment, a whole load of baggage arises to the surface that kind of stops me from doing what i might be meant to be doing.

In a busy environment like a city centre where i did detached youth work a few years ago, it may have been possible to make those filter judgements because it was always busy. On a smaller community estate where there might only be a few groups of young people having this in built filter might mean it could be a quiet evening.  At least quiet because all the young people we see are being normal decent young people, playing in parks, kicking a ball around, and not really need us. More importantly, that we in those moments dont see that they are worth working with.

Because they dont display needs

Because they dont show us in their actions that they fulfil funding criteria

Because they seem sorted

Because we might not be able to tick boxes in working with them

Because its not what we’re about.

A few weeks ago I had the privilege of delivering detached youthwork training to a group of sessional staff just north of Inverness. The feedback from them was really positive and it was a great 2 days. One of things that shaped the planning of these sessions for me was how focussed on ‘needs’ the teams, and communities were in relation to developing detached youthwork. There were kids playing near railways (single track lines with one train per 2 hours- not intercity lines, ((and even the intercity line has 2 trains per hour, hardly busy.. however) , young people starting to gather near to some town centres, vandalism and stone throwing. Whilst none of these issues are in any way pleasant, positive and they cause significant harm, and fear and isues about safety, of course. Often detached youthwork starts off from a perspective of need. Though to be fair also, much reactionary youthwork in buildings has done the same .

Conversations about moving from needs to gifts have occured in community development practice, and in youth work generally.  Peter Harts article in Youth and Policy 117  does identify that asset and needs based approaches do run concurrently in youthwork at times, he argues that

However, I would argue that as a general framework in which to understand the differences in
approach to out-of-hours work with young people between secular and Christian organisations is
through their occupational paradigm, model of youth work and assumptions about young people,
approach to risk, and dominant philosophy of ethics. (Hart, 2015, Youth and Policy 115)

Saying that needs and gifts are both part of the equation.

One of the recent new books I have been given for free from the North East Resources centre  is the following one : ‘Dont Shoot I’m a detached youthworker’ by Inez and Mike Burgess. Im reading the first few pages and see the following:

  • The service we provide is ‘needs‘ led (page 8)
  • identify groups of young people in patch and record any relevant dialogue linked toissues and needs…….(page 10)
  • listen carefully to young peoples thoughts allows a good detached youthworker to develop a while range of dialogue, as well as gaining information about the basic picture of young persons needs (page 12)

Now,  this is one of the few recent detached youthwork books that i hadnt read, and its why i lapped up a free copy. However, I am acutely aware of how influential this book is. I am also aware that issues and needs get youth workers to the streets  (i feel its like fascists bring citizens with milkshakes to the high streets) . And Peter Hart may be on to something, and my experiences, not just in Inverness but with FYT are that detached youthwork that is not primarily funding or community police set up can have a more positive footing.  It meant that to talk about young people and their gifts, their assets and use detached youthwork to focus on their was refreshing and powerful to the group of workers in Inverness.

Yet, I wouldnt be sticking my neck out too far to say that developing detached youthwork on the basis of the gifts of young people might be rare. To start with viewing young people with more dignity and humanity. To start by enabling young people to be part of the decision making process about any youthwork provision, to have conversations with them about their passions, their dreams, their abilities and how they might contribute to enable these to occur. And that could be all young people.

Somehow sadly, detached youthwork may be stuck in a needs orientated paradigm, created by those who need it a soft way of addressing community fears ( by the police) and this, as Peter says above, will shape the approach, or at least be the guiding lenses within which to develop practice into. Have predetermined issues, discover needs and then bam!, problem solved. But it isnt is it.

It is almost as if detached youthwork really isnt caught between the two stools of assets and needs, more that it is caught between a rock of funding and reaction – or none at all. Because of this, the many young people who are just being around, who are still victims in a society which has cut services to them by a staggering amount, are even likely to be given opportunities to thrive, to participate and to be decision makers in their own provision.

I wonder if it is more difficult to do ‘asset based’ detached youthwork out on the streets, because the setting is already so politicised and deemed ‘anti-social’, ‘frightening’ – that its difficult to see past all of this when trying to talk with young people. This may be different to when young people are in buildings that are youth orientated, its only a guess or a thought. Can young people show their gifts on the streets – of course they can – it is just up to us to look and maybe intentially look and find them.

Maybe any detached youthwork in the UK is better than none, and it wouldnt take a university study to reveal how decimated detached youth work has been in the last 10 years. But, if detached youthwork is to come back – and there are signs it might do – can those of us who develop it do their level best to shape it in a way that is about not identifying groups and problems, but discovering the gifts, abilities and good things about young people, and enabling them to explore their dreams, potential and how they want to make a difference. In this case, we have to sort out our langauge, our questions, and how we start from scratch. What if detached youthwork could enable young people to develop their gifts?  What might asset based detached youthwork look like?  (and im sure its happening, please if you do this, share details below)