A few years ago, I visited one of the poorer districts of Sao Paulo. Not a chaotic favela, but a cluster of housing projects in an isolated location on the edge of town, as grim as a concrete structure can be under the blazing Brazilian sun.
The Paulistanos – architects, urbanists, social scientists etc – who were showing us round explained how areas like this suffered from very weak social capital, with few organisations in place apart from well-organised gangs like PCC. What about the huge buildings by the side of the highway? one of our party asked. Ah, they were just evangelical churches, we were told. There was a brief pause, and then the conversation moved on, avoiding any further mention of what are clearly some of the most powerful players in Brazil\’s civil society.
I remembered this a couple of days ago when I read, in Zoe Williams\’ comment piece in the Guardian, that London Citizens had been one of the few success stories in the Government\’s dismal Work Programme, getting 1,500 people into work. I have had dealings with London Citizens over the years; they are an effective community organising and campaigning organisation, which has been assiduous in securing solid commitments from local authoirities and other public bodies, by offering public adulation or denunciation.
But you\’d have to look reasonably closely at London Citizens\’ website to see that this is a group with deep roots in the churches and mosques of London. My first meetings with the group, almost ten years ago now, tended to involve an Muslim imam or two as well as a multi-denominational smorgasbord of Christian ministers (though one of my colleagues remarked sotto voce as their list of demands were read out, \”They\’re not priests, they\’re fucking Trotskyites\”).
These religious roots are politely ignored on all sides, not only because the unified front would fracture if theological matters were brought to the surface. There is a faint feeling of embarassement among secular middle class liberals (like those sitting the other side of the table in City Hall) when dealing with religion. The awkwardness increases when the religious belief is manifested fervently, as a central plank of identity, rather than as a private hobby that goes unmentioned in polite company.
But travel on any tube in east London, and you quite quickly see people (usually poorer, ethnic minority people) poring over their copies of the Qu\’ran, Bible or other religious text. And the big razzle dazzle evangelical churches (some, like UCKG, imported from Brazil) can pack out auditoria every weekend. So I\’m not surprised that London Citiens succeeded where private contractors have failed: they are reported to have preached the scheme in church and mosque and to have intervened directly (dressing unemployed people up, and driving them to job interviews).
However unsavoury some of their teachings to liberal ears, these \’faith communities\’ still seem to be able to touch the parts of society that the best-intentioned outreach programmes fail to get anywhere near. It seems perverse to ignore them, then to talk of \’hard to reach communities\’.