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
Eating
4 min read

Why cafes are sacred spaces

Socrates had the agora, we have the cafe
People sit in a busy cafe.
Cafe culture.

Autumn’s here. I can smell it before I even find a seat. The waft of pumpkin spice lattes hangs in the air of my favourite coffee spot – the unofficial sign, for me at least, that it’s time to wrap up warm.  

Personally, I’ll stick to my batch brew coffee, but I get the appeal. 

And while these drinks may change with the seasons, the ritual doesn’t. We keep coming back to cafes and coffee shops. To me, it feels as if we’re craving something more than just the caffeine.  

Cafes that fail to ride the wave of seasonal trends suffer – as the high street giant Costa found this summer, when it failed to cash in on the  TikTok-accelerated bandwagon of matcha lattes as the summer “it” drink and saw profits plummet.  

But it’s about more than just what’s on the menu. 

Starbucks has just announced plans to close branches across the UK, citing an inability to create the kind of physical environment customers now expect. 

Indie cafés, on the other hand, are growing in popularity, with the Observer putting this down to the “lifestyle experience” they offer. This is certainly true, but only half the story. From where I sit, these seasonal drinks appear to be the latest frothy disguise for our very human need for meaningful connection. 

Socrates had the agora. We have the café. 

Think about it.  

Cafes have become shared spaces where people work alone together, catch up with friends, debate, discuss, purchase, and consume. We signal loyalty with stamp cards, publicise our purchases on social media, and even join communities that gather around the cafés – running clubs;, book groups;, new  parent meetups. 

A sweeping glance from my current table offers an insight into this hive of connectivity. 

The walls are home to a temporary art gallery paying homage to local landmarks. 

The noticeboard is stacked with volunteering opportunities, mental health classes, indie gig flyers, and an invite to a Halloween party. 

A mother attempts to photograph and feed her child a babycino at the same time. 

A job interview, or perhaps a painfully awkward first date, unfolds quietly in the corner. 

Two young women laugh at last night’s antics. 

The barista explains the tasting notes of the latest batch brew to a customer redeeming a fully stamped loyalty card. 

An empty chair sits opposite me, waiting for a friend who, I know, will soon be bearing his soul. 

It all tells me that cafés have commodified our desire to belong. And we’re more than willing to buy into it. 

But I reckon there’s still something missing. 

Coffee culture doesn’t just tell us about our habits. It tells us about our humanity. In a world that longs for belonging but can’t stop scrolling, cafés hint at something deeper: that we were made not just for surface-level connection, but for something more lasting.  

In ancient Athens, the agora wasn’t just a marketplace or social hub. It provided a context for people to explore big questions of truth, beauty, virtue, and justice. It was the setting for public dialogue and philosophical inquiry. It was noisy, informal, often disruptive but always a space for serious thought. 

I’m not suggesting you take a soap box with you on your next caffeine fix. But I do think our modern cafés, for all their cosiness and cinnamon, are agora-like spaces which offer us an opportunity to go deep.  

They invite us to pause, to talk, to really think.  

Could it be that cafés offer us a place not just to consume or connect, but to consider the unseen things? To get beyond the froth and to the things of real substance? 

Over the years, I’ve found cafés can be unexpectedly sacred spaces. 

I’ve sat across from friends as they’ve wrestled with doubt, grief, purpose, and belief. And friends have sat across from me as I’ve worked these things through too. 

One tells me he’s started going to church, but doesn’t exactly know why. 
Another wants to read through a Gospel with me and figure out who Jesus is. 
One doesn’t really know who he is any more after a breakdown but is glad for the company. 
Another says his doubts about God began when a childhood friend was killed in a car accident. 
One wonders if God might be nudging him toward a big move to Cardiff. 

None of these conversations happened in a church. They happened here, in spaces designed for comfort but used for something far more courageous. 

This isn’t a new idea. Some of the earliest stories about Jesus show him not just teaching in temples, but sitting at tables, sharing meals, asking questions, listening. Real life. Real conversations. 

In my line of work, if Jesus does something, it’s advisable to follow suit. And I’ve found doing exactly that immensely rewarding. So much of my own spiritual formation has happened within the confines of a café.  

So perhaps the café could be a place where the unseen comes close. Where, over a batch brew or a seasonal latte, you might find yourself not just connected, but known. 

Maybe, like my friend, you’re not exactly sure what you believe. Maybe, like many of us, you’re just trying to make sense of it all. 

Either way, next time you’re in a café, don’t be afraid to go beyond the froth and get to the stuff with real flavour. 

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