Starting 2019 ; Start with thinking about you
This piece starts with a look at boundaries and how in faith based youthwork these can be blurred, causing a number of challenges, and at times not knowing how to react to a desire for professionalism and yet maintain relationships. This leads me to reflect on self care and how the same ‘blurriness’ of ‘vocation’ and ‘profession’ causes similar challenges to the person of the youthworker.
Once derided for its amateurness compared to its ‘secular cousin’ state based youth work, Faith based youthwork has undergone a considerable transformation over the last 30 years. With the rise of qualifications, and professionalism, there has been a concerted increase in ensuring that faith based youth work has rigorous adherence with policies, procedures and guidelines, including child protection, health and safety and also boundaries. In the main, it has to be concluded that if this increased awareness and policy implementation has made our practices safer and healthier for young people then this is undoubtedly a good thing. However, we might reflect that faith based contexts are different to ‘non faith based contexts’ in a number of ways, and as such it could be accused that faith based contexts have almost gone too far in regard to policies and practices and lost some of their distinctiveness.
Yet at the same time, issues about personal boundaries regarding vocation, self care and sustaining our ministry and personal lives still remain. We might ask;
Q: What are the personal boundaries that you might need to manage if your house is the venue for the ‘young peoples’ homegroup ?
Compare your responses to this, when it is fairly unlikely that any young people will even know where the secular youth worker even lives or would even disclose this to young people.
The reason for suggesting this, is that if we’re not careful the aspects of faith based work, such as meeting in homes, might become lost, because of a desire of adherence to policies that are meant for places of employment.
Though at the same time, this is not that we are not aware of the risks and boundary issues of hosting a home based youth discussion evening, but these might be better managed to create a homely vibe and open discussion, something that the cold church hall may not be able to offer. So, whilst there is definitely a desire to ensure safety and that our practices cant be regarded as amateur, we would also do well to reflect on spaces where there is a distinctive approach open to a faith group, that shouldn’t be eradicated by a drift toward professionalism, but that it does need to be managed appropriately. If you are thinking of running a young peoples home-group, what would you need to consider? Both for you as the host, volunteers and also the young people who attend; in regard to boundaries?
Faith based contexts do operate from a different ethical framework, with a sacred text having a higher regard than what might be seen as beaurocratic policies, and yet on another hand policies and frameworks for practice have now been adopted by churches in the last 30 years then have often been reactionary, like government policies in the national arena, to incidents of child abuse such as the Victoria Climbie case. This is in no way to suggest that churches can relax about safety regarding children and protecting them, and this is crucial, and having policies to protect children is vital.
But this does not mean to say that some of the key practices of a faith context, such as a home group cannot happen. We might need to careful in fully adopting policies and frameworks meant for larger organisations, for schools or for secular youth work provision, and spend time developing our own, and those that reflect both the youthwork and faith values of our own organisation.
As a consequence setting and being aware of personal boundaries is a challenge. For, the nature of the youth and community work that you do is not restricted to the one building, even the church, and as a youth worker we do work within an emerging and often invisible set of values and guidelines which distinguish us from the teacher, doctor or social worker.
From a theological perspective we have used words like ‘incarnational’ and ‘relational’ to describe the style and nature of the youthwork that we do, we can often then be tempted to negate thinking about boundaries for our own sake, our long term sustainability and increase aspects of burnout and stress.
We might want to follow in the footsteps of pioneers before us, but we need to recognise that we are probably very new in the field and just learning our trade. Even the pioneers, yes even Jesus, did not spend every waking hour in the company of the crowds, or even his disciples, being relational and incarnational does not mean acting self sacrificially to the detriment of ourselves and negating personal boundaries.
But, and this is crucial, one key aspect of youth work is the ongoing professional relationship this means that there may need to be continual negotiation of boundaries so that there is a professional relationship maintained, and that young people neither build up co-dependence, or are kept at such a distance that the relationship is meaningless.
Some of these questions were first recorded by George Goetchius and Joan Tash in 1964, in the write up (published in 1967) of their emerging youthwork in inner city London on the streets. As the team of volunteers started to encounter young people, the supervision and training that they developed focused on four different aspects of the work, the first being team work, the second defining the problem, the third aspect of the training they developed for youthwork focused on the aspects of the youth work relationship, as they asked the following questions:
- What is a relationship?
- How does it come about and why?
- What can go wrong?
- Why do the young people need relationships with us? 
We might also add the question: ‘Why do we want to have relationships with young people?’ and be honest about this. It is imperative that we think about our role, our intentions as youthworkers, and also the nature, style and objectives of the relationships that are built between us and young people, as reflecting on this will help us to understand what it is we are trying to and also who we are trying to be, with young people. If we understand what kind of relationship we, and our volunteers are trying to create with young people, its function, purpose and how this might be coherent with its nature, then we might find it easier to identify where issues might arise regarding personal boundaries.
Moving on to Self care – looking after the you of the youthworker in 2019;
In her chapter ‘Sustaining ourselves and our enthusiasm’ Carole Pugh recognises the stress and challenge of being involved in youthwork, and the emotionally draining nature of relationships, of the complexity of decision making and management, and she gives a number of suggestions which may help us to sustain ourselves.
Firstly, Be aware of the pressure points. Youthwork can occur with few resources, limited long term security, ill equipped buildings and unpredictable volunteers and young people. As Pugh says a sense of hopelessness can lead to fatalism, it can be difficult to remain hopeful (Pugh, 2010, p145), and this can lead to cynicism or retreat to the ‘golden age’. As youthworkers we need to sustain a youthfulness that is hopeful and transforming, being fatalistic, is not in the best interests of young people. Sustaining ourselves means sustaining our outlook.
Secondly, Pugh suggests that we are more likely to sustain ourselves if we know ourselves, who we are, our intentions, capabilities and self awareness in regard to shaping and building relationships (as stated above). It is important to know why we might lose heart when we do, to identify the causes. Pugh suggests that we need to hear the ‘inner youth worker’ taking time and space to find, listen and to understand ourselves. A key area that Pugh identifies as a mechanism, to help in this process is to have good supervision which can help with coping, sharing the problem and creating strategies for overcoming. It could be something more practical that causes us to struggle, it is fairly likely that you will work in a cold office, but if you end up working for 3 or 4 days a week in a cold office in a building on your own, then this may be as or more challenging that the situation of the holiday club where the church is busy for the entire 5 days.
Another aspect to manage, is how we prioritise the tasks that we have, from the tasks that could be daunting, challenging and difficult, which might be funding bids, trustee meetings, strategy document making or reports, and whilst this might not sound like managing boundaries, sustaining ourselves is a key factor in sustaining ourselves, and if we are able to sustain ourselves which is something we can take some responsibility for, we might be in a better position as youthworkers to create the kind of relationships we want to if we begin to create examples of how and who we are in our practice. As Christians we might pride ourselves with trying to want to have some kind of moral integrity and aim towards this, and this needs to be shown in how we manage ourselves, tasks and being aware of our own strengths and weaknesses.
The complexity of Self care & Boundaries in faith based youth work
A helpful section on Boundaries within faith based youthwork is written by Simon Davies, within a chapter ‘The Management of Faith based youth work’ in Jon Ords edited text ‘Critical Issues in Youth work management’ (2012). In his chapter, Davies suggests that the notion of ‘Calling’ and ‘Vocation’ as one of the key factors that link a persons identity, values and aspirations with the occupation that they choose, and this has a resonance with how in a faith setting Christian faith based youth workers relate to their personal values and work life, but at the same time this can present complexities which require managing, especially where there is a separation or overlap of the following:
- The geographic community where the work is situated within
- The geographic community where the worker lives within
- The field of the personal (ie being in relationship with others, with young people)
- The field of the professional (the functions of the workplace)
- The field of the personally held ultimate beliefs (what the worker believes)
- The faith community (the public expression of commonly held ultimate beliefs)
Davies suggests, as was intimated above, that the professionalization of some aspects of faith based youth work has encouraged the separation of personal life and professional work, however this is not always the case, and for a youth work based almost entirely in a church/faith community based setting it will likely to be a frequent occurrence where many of these (and other aspects of boundaries) will overlap. It is nearly always preferable or expected that a worker live within the geographical area of the church building, not far from schools or even where young people live themselves, it may also be expected that a worker make use of their home or office as a point of contact with young people. When these situations occur, not only might boundaries be blurred, they may even cease to exist
There can easily become a real difficulty in having such a dynamic congruence between ones fundamental beliefs and working life. As one worker put it:
‘if our vocation is central to your sense of identity, then difficulties within your vocation are going to have an impact on your sense of self, and vice versa’ (Richards, 2005: 141, from Davies, 2012).
Davies also suggests, building from research, that the over mixing of ‘work self’ and the ‘personal self’ can have significant impacts upon mental health and well being, especially if achievement, role and function become the centre ground in a persons life, rather than being in relationship. The often result of this is stress and burnout. This can also be revealed through being in a leadership position where affection is received from followers and those whom a youth worker has authority over, and this becomes the source of their sustenance.
As a faith based youth worker – what are you responsible for?
Managing professional and personal identity is an ongoing process, and supervision and line management is a necessary component in increasing youth workers awareness of the boundaries of their responsibilities and their well being. It is to be encouraged that you ensure as a new youth worker that you put in place good line management for yourself, and suggest that discussions about boundaries, time management, workload and relationships occur in line management, (and if not in some external professional supervision) especially as the immersion of young peoples lives and involvement in the Christian community that is often expected of a faith based worker.
By virtue of a comparison, the same research, by Lake (1960) in reverse can actually help us especially in faith based Christian youth work.
Whitehead writes that instead of being sustained by achievement and status, we might see and hopefully reflect on Jesus who was sustained instead by his relationship with his Father, and his sense of confidence, status and achievement flowed out of this. An unhealthy ministry might prioritise a sense of achievement, status and popularity, and seek these through giving unconditionally, trying to please and comparing a ministry with others. Having an acceptance that our sense of acceptance comes not from ministry but from our relationship with God, and that we are created by God and have an eternal purpose that whilst requires action, is not subject to earning love or approval. Growing in our security of God and our relationship with him, and attending to the relationships we have with family and friends needs to be the source of how we are sustained. This is also a vital message with which to share with young people, as it is a healthy foundation of ministry. Get this right, and it will become far easier to identify in ourselves and in others where there are un-healthy boundaries, as often these will be revealed as a consequence of trying to do ministry as a way of gaining acceptance , approval or connection and could be detrimental to themselves or others.
Oh and before you think im only lecturing, re reading this stuff over the last few weeks has been hugely helpful and therapeutic to me.
A few concluding notes:
We might reflect that the stuff that looks like acceptance, status and popularity, are in a way negated with a closer adherence to what we might describe as ‘youthwork values’ – for if we truly are about empowering others, then our invisibility should be noted, not our desire to be visible, dominant and surround ourselves with gatherings, and find our ego massaged by numbers of people. As well, if we value individuals (again a youth work value) then this as a precedent looks closer to a sacrificial and humble attitude to put others first, a not unlike Biblical imperative. The danger then the issues in our self care and boundaries might be less to do with faith, or values, but the ecclesial practices and expectations of numbers gatherings and popularity, evident in some parts of youth ministry.
Its is as pertinent, that the very things that are indicators of poor self care, are emphasised by competitive and outcomes orientated funded and programmes. If projects and ministries are measured and managed by numbers, attendance then these overtake any sense of values, theology and ministry to individuals, often, and might even then exacerbate poor self care and being able to do this. Making ministry less humane, might make is worse for the ministers doing it too. If Management processes and outcomes are less about the human behind the number, then self care for the minister might become even more of an issue. And when i say minister i mean youth minister as well.
Its a long one to start the year, but I am convinced that in Ministry and practice with young people, with any people, we need to look after ourselves, recognise the aspects of our work that cause stress and put us into places where our self care may be about to be tested.
And finally I think this is beautiful from Howard Sercombe:
“At the heart of a good youth worker is a beautiful spirit, a quality of connection that is positive, hopeful, good. It is often that this is transformative, projecting a possibility that young people can see for a way that is different. But the situations that youth workers have to deal with are often not beautiful; we often confront horrifying neglect or abuse, disturbing levels of violence, naked hard core damage to people that we care for and respect, the wanton waste of human life. A youth workers quality of spirit needs to be nurtured, maintained and protected, the most important resource for the young people you work with… is you; intelligent, wise, compassionate, engaged, skilful, insightful, well informed, well connected, articulate, creative, productive, confident you. Creating and maintaining this beast in the midst of high pressure and often poor resource provision needs work and constant attention” (Sercombe H, 2010, p168-169)
Start 2019, not just with the youth programme sorted until Easter, but also the programme that looks after you, beautiful, intelligent, creative youthworker.
This article was derived from a piece I recently wrote for CYM on this subject, It was published a week ago via my patreon site: https://www.patreon.com/JamesBallantyne and so if you would like to receive my posts early, you can do so via that platform.
 Sercombe, Howard, The Ethics of Youthwork, 2010, p27
 Goetschius G, Tash J, Working with the Unnattached, 1967, pp242-244, Routledge and Kegan Paul Publishing, Liverpool
 Pugh, Carole, Sustaining ourselves and our Enthusiasm in Jeffs T, Smith M (eds) Youth work Practice , Palgrave Macmillan, 2010
 Davies Simon, The Management of Faith Based youthwork, pp148-161 in Ord, Jon (eds) Critical Issues in Youth work Management, Routledge, Oxford, 2012
 This is referred to both Davies, Simon, and Whitehead/Nash (below)
 Jo Whitehead, Sally Nash, Ten Essential Concepts for Christian Youth work, Grove Booklet, Y40, 2015