Explainer
Change
War & peace
3 min read

Millions of Ukrainians on the move set off an aid revolution

Christian Aid’s Head of Humanitarian Policy Simone Di Vicenz argues the Ukraine war shows a change in approach is required to respond more effectively to global crises.

Simone Di Vicenz is Christian Aid’s Head of Humanitarian Policy.

People help unload aid parcels from the side of a van, some wearing body armour.
In a recently liberated Ukrainian village, locals unload aid they helped choose.
Credit: Christian Aid.

In the first few months of the war, TV news showed the pictures we have come to expect of civilians caught up in conflict: rapid evacuations, temporary shelters and soup kitchens as millions left their homes for safety. Donations poured in from around the world to pay for this response.  

Christian Aid was at the heart of this by channelling donations to our Ukraine partners such as Hungarian Interchurch Aid (HIA) and HEKS-EPER of the Swiss German church. Nothing was easy in those early frantic weeks but these long-established international charities already working in Ukraine had the contacts and legal permits to scale up their support for those on the move. 

Months later, those donations are still helping and are paying for different kinds of help as the needs of displaced people evolve. Christian Aid has now made its own direct links to Ukrainian national charity organisations like the Alliance for Public Health (APH).  

It’s an umbrella organisation supporting even smaller partners on the ground and through them Christian Aid has pioneered and applied a community-led way of working. It involves displaced people deciding for themselves their own priorities for the kind of support they need. In short, international charities must do more listening and less telling.  

The advantages of this approach, known as survivor and community led response or “sclr” are remarkable. Instead of large impersonal and distant support, agencies are going down to the micro-level of organisation such as church groups, village councils and school parents.  

To succeed, local people need to collaborate on what they want, how to do it and who to involve. It breeds community cohesion, empowerment, and self-help. 

These small, community-level groups know much better their urban or rural needs. For example, Christian Aid small grants of a few hundred pounds, for APH and Heritage organisations in Odesa, bought playground equipment for a children’s centre and a generator to draw water from a well in a recently liberated village. 

Instead of relying on big blobs of non-transparent funding sloshing around vulnerable to fraud and waste, small groups of individuals are much more accountable to each other. Although no system is perfect, locals will know if the cash has been spent because the playground equipment and generator are there or they’re not.    

It’s not just about receiving aid. The process itself brings people together by repurposing existing civil society groups or supporting new ones where Ukrainians have joined up to help those who have left occupied regions.  

To succeed, local people need to collaborate on what they want, how to do it and who to involve. It breeds community cohesion, empowerment, and self-help - especially among women having to operate without their partners. One microgrant provided by Christian Aid to a local kindergarten was used to pay skilled locals to build an internal staircase to a kindergarten bomb shelter.   

The sclr concept has been evolving since it was first used after the Haiti earthquake but the scale of the war in Ukraine has supercharged its application because it can be replicated easily by Christian Aid’s network of faith and non-faith Ukrainian partners across the country. It’s also being enthusiastically adopted by Christian Aid’s bigger partners like HIA and HEKS. They too can see the advantages of moving beyond “traditional” humanitarian support. 

Christian Aid believes this community-led approach is a message of hope for the future as Ukraine moves away from its post-Soviet past. It’s a model for a civil society after the war where local people are entrusted and empowered to decide their own futures. It’s also a model that we’d like to see more aid agencies copy in other global crises. 

Who knows, that in an age of government and institutional distrust, it might even be an approach that could be adapted to revitalise grassroots democracy in the UK.  

 

Find out more about Christian Aid's work on empowering locally-led action in Ukraine.

 

Article
Change
Community
Weirdness
3 min read

When nuns held up a bank

A community fearing being left behind, takes novel action to help change its economic and social fortune. Ryan Gilfeather tells the tale.

Ryan Gilfeather explores social issues through the lens of philosophy, theology, and history. He is a Research Associate at the Joseph Centre for Dignified Work.

A pile of coins in focus at the bottom of an out of focus glass tube.
Small value coins were at the heart of the nuns' actions.
Photo by Nick Fewings on Unsplash.

Days before Christmas 2001 a mob of nuns and priests held up a bank in Oxford Street. They were not stealing money but rather paying it in. The Nuns of St Antony’s Forest Gate, a 2000-person strong Catholic parish saved their collection money until they had a staggeringly vast quantity to deposit. On the day, they took the money in a van to an HSBC branch in Oxford Street, wheeled it in on trolleys, where they proceeded to deposit every single coin.  

At the same time priests in their clerical collars, and worshippers from a range of congregations in East London queued up at the other desk to slowly and repeatedly enquire about opening savings accounts. All the while, other members of these institutions stood outside holding banners accusing HSBC of exploiting low paid workers, saying “Give HSBC a Living Wage for Christmas.” The entire branch was brought to a standstill. Anxious Christmas shoppers stood helpless and astonished as this spectacle frustrated their attempts to withdraw money.  

They heard that wages were so bad that workers needed to take on multiple jobs, forcing them to choose between feeding their kids and seeing them. 

These nuns, priests and other Christians planned this action to secure a liveable wage for all who work at HSBC, but they also had broader ambitions. The East London Communities Organisation (TELCO), a broad-based coalition of citizens from churches, mosques, and other faith and community groups began to organise for a pay rate which was enough to live on, the amount which is now known as the Real Living Wage (currently £11.95 in London; £10.90 everywhere else). Each of these citizens had been listening to the people in their institutions. They heard that wages were so bad that workers needed to take on multiple jobs, forcing them to choose between feeding their kids and seeing them, and preventing them from praying and worshipping. Motivated by the belief that all human beings are of equal value and dignity in the eyes of God, these Christian communities, alongside the other groups in TELCO began campaigning for a fair and just rate of pay.  

The new neighbour 

As these discussions were ongoing they could see the new HSBC tower slowly ascending above their East London skyline. Considerable amounts of government money had been spent on the infrastructure of Docklands, which would serve this tower. TELCO citizens discerned that if it was going to benefit those who lived in east London, there would need to be a living wage for everyone who would work in that building. Therefore, they decided to ask the bank to make contracts for cleaning and security at the new tower on the condition that workers be paid enough to live on, in East London (£6.30 at the time). A number of religious and civic leaders had written to the HSBC chairman, Sir John Bond, to request a meeting to discuss these poverty wages. However, they had heard nothing back.  

At this point, the nuns at St Antony’s came up with their plan. Visitors and members of the 2000 strong congregation would leave coins in the collection when they light candles in church, and the nuns were accustomed to depositing them every Tuesday. However, they decided to keep hold of them for several months until they managed to fill that small van. Eventually, on 19 December they set out in it to Oxford Street, with priests and parishioners in tow, and brought this branch to its knees.  

The action worked. Within an hour Sir John had agreed to meet with TELCO members at St Philip's Church, Plaistow, to discuss their demands that cleaning and security contracts pay a living wage. Negotiations continued until 2004, when HSBC agreed to the campaigner’s demands, ensuring that every contractor pays a living wage, sick pay, pension and free access to a trade union. This victory built great momentum for the movement for a Real Living Wage, which is now voluntarily paid by over 12,000 UK employers. Therefore, this life-giving campaign for economic justice finds its origins, in part, with a group of nuns saving up their small change, because their faith led them to believe in the inextinguishable dignity and value of all human lives.