SELF HELP PROJECTS AND DEVELOPMENT OF RURAL COMMUNITY

SELF HELP PROJECTS AND DEVELOPMENT OF RURAL COMMUNITY A STUDY OF KORINYA COMMUNITY, KONSHISHA LOCAL GOVERNMENT AREA OF BENUE STATE

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Abstract

The Self Help strategy connotes a programme of activities involving concerted efforts of members of a given community aimed at providing some basic amenities in that community. It entails the development of the resources of the community by efforts of members of that community alone, instead of relying on outside initiatives or assistance. It is an inward-looking approach to self or group improvement, which relies solely on own efforts and largely for own benefit. Tackling rural underdevelopment remain a central debates in development issues and the challenges are enormous, the transformation of the rural area is a key issue in the overall development of a nation. The constraints to developing the rural areas and its conditions have continued to worsen with poverty as the major issue in the rural areas in spite of their potentials, this leading to a drift to the urban area with its attendance challenges of high cost of living, the security and social implication of a larger body of urban unemployment. Therefore, a major concern to governments, multilateral institutions and policy makers in Nigeria is to identify appropriate strategy for poverty alleviation especially in the rural areas. This study adopt self-help development paradigm to achieve sustainable development.

CHAPTER ONE

                                        INTRODUCTION

1.1 Background of the study

Nigeria is richly and hugely endowed both in human and natural resources, in spites of this the people are still heavily impoverished, and despite the country’s vast oil wealth and abundant human resources, development challenges remain daunting, how then, do we explain this scenario of suffering in the midst of plenty. This became a mystery and therefore calls for an intellectual discussion via an intellectual reasoning in other to change the tide of things. The import of this work is to identify causes of rural stacticness and retrogression that has become a major drag in national development, and to lay a foundation to corroborate previous work on the way forward. Conscious steps taking can actually bring about a drastic change for the better. The subject matters of development and underdevelopment in Nigeria or transformations calls for myriads of questions ranging from what is rural transformation, what is national development? What method could bring about national development? Has there been any adopted before now? If they failed why and how future occurrence could be addressed, are the failures from the policies or the implementation? Does the handler have requisite knowledge and skill? Rural transformation is viewed as a panacea, route or mechanism to national development and that national development will be a near impossibility if the rural area is not adequately attended to. Rural transformation is perceived as a total overhauling of the rural system from the monopoly of an agrarian outlook to an all-inclusive life Programme of service generating and manufacturing engendered outlook. Rural transformation connotes rapid and radical rural restructuring such as changes in agricultural intensity, crop selection patterns, farmland, land productivity and farm income, labour and technological productivity and major improvements in rural housing and economic and social conditions resulting from industrialization (Long et.al.,2011 cited in Ngah,2012,[1]).To this paper it suggest an overhauling of the constraint to rural development system and putting in place measures for continuous advancement and breakthrough. This paper viewed rural impoverishment and its implication for the overall wellbeing of the nation as a result of rural neglect, the paper therefore advocate for developing and concentrating a larger percentage of the welfare package to the rural societies knowing fully well that a greater percentage of the total populations are found in the rural region of Nigeria Issa, et al, (2011)  Metiboba, ( 2012) and this teaming population are jetting out into the urban area thereby causing overcrowding and causing unnecessary pressure on the facilities in the urban center, creating an enabling environment in the rural area will go a long way to ease the burden in the cities, because life will be more convenient and bearable in the rural areas. Community self-help projects are very important intervention strategies for social empowerment, alleviation of poverty, income generation and provision of employment. They act as a catalyst for social development in the rural areas. Self-help projects in rural areas may consist of infrastructure projects such as water, sewer and solid waste, community facilities to housing, essential services such as health care, public safety and education, as well as affordable housing projects. In cities, these types of projects are typically planned ahead of need, and services are often provided by a single governmental body. In rural areas, however, services and infrastructure may be provided by a number of different entities, including non-profit corporations. Thus, the main idea of self-help projects and rural development is that a community should help itself by providing its felt needs (Okwakpam, 2010). In many rural towns, lack of critical infrastructure limits other forms of community and economic development. Poor performance of government in meeting the socioeconomic quests of citizens has been identified as one of the reasons behind the proliferation of self-help projects. The Self-Help strategy connotes a programme of activities involving concerted efforts of members of a given community aimed at providing some basic amenities in that community. It entails the development of the resources of the community by efforts of members of that community alone, instead of relying on outside initiatives or assistance. It is an inward-looking approach to self or group improvement, which relies solely on own efforts and largely for own benefit Ebong, Et al (2013). To stimulate and sustain the Self-Help motive in rural development¸ it is necessary to mobilize and organize people in affected communities for effective project conception, selection and implementation. The Self-Help strategy therefore presupposes the existences of likeminded people with initiatives, integrity and foresightedness, apart from capital and a favourable investment environment. It takes peaceful coexistence as given, as well the existence of a government that is readily responsive to the needs and aspirations of the governed. It also requires cultural traits that are development –friendly. Apart from being an eloquent repudiation of the top-down strategies of the 1970s which titled economic opportunities largely in favour of urban centres, it is also an attempt by concerned individuals and groups to bridge the gap between government developmental efforts and the near total “invisibility” of most rural areas (Otite, 2000). The success of any rural community action also rests on the quality of leadership; Ekong (2018) attributes the effectiveness of group to leadership, submitting that when good leadership exists there is every tendency for the success of group action.

1.2 STATEMENT OF THE PROBLEM

It has been observed that in spite of abundant natural, physical and human resources Benue state is endowed with, there is still high incidence of poverty in the state especially in the rural areas. A quick glance at the communities within the Konshisha Local Government Area will reveal the neglect of these communities by the government, and the larger society. Some of its problems include unavailability of motorable roads, poor housing conditions, irregular power supply, inefficient communication systems, absence of relaxation centres, dearth of job opportunities, as well as intolerable living conditions. Only about 30% of the Nigerian population have access to portable water supply. Very few rural communities are undoubtedly inclusive of this figure. Most of the communities lack or have poor access to portable water, and are consequently faced with high rate of diseases associated with water and unhygienic environment. These include skin diseases (basically eczema), malaria, typhoid, and diarrhoea. Other factors are: increased absenteeism from schools; increased physical burden on the elderly women; and so on. There are some communities that have water schemes, but do not have access to the water due to insufficient electric voltage to power the borehole. Even the transformers are overloaded and could hardly serve the power demands of the community members let alone powering the boreholes. Consequent to this, many small and medium scale enterprises leave the communities in search of electric power to support their businesses. Some of the indigenes that own salons, welding businesses and other small and medium scale enterprises are put out of job. This has contributed to the increasing unemployment and increased crime rates. The road network is generally in poor condition with the problem being more with the quality and maintenance than with the number of roads. Most rural communities are in dire need of affordable housing, judging by the large number of homeless individuals on the streets, under the bridges, and in every nook and corner of the communities. Majority of those with houses merely have a shelter to roof their heads at night, and not necessarily a comfort zone that the word house‘ connotes. From the foregoing, it can be inferred that matters of land and housing are not quite within the reach of community self-help projects, and eventually requires the intervention of government. Providing essential services like health care, education, and public safety in rural areas is difficult principally due to lack of economic feasibility. Primary facilities or services may be available in larger communities within a reasonable distance, but localities may only be able to support smaller scope facilities. For example, most small communities lack a hospital but may be able to support a small clinic, and students may need to go some distance to attend school. To finance even these smaller scale projects, rural communities often need to find innovative ways to leverage financial resources. Chigbo (2001) opined that most of the rural development projects failed because of faulty goal specification, fraud, and inadequate funding. In the same vein, most of these projects were either borrowed or merely forced on the people, without due consideration of the political and cultural norms, which of course resulted in failure (Adagba, 2002). This study is therefore focused on addressing self-help projects and development of rural community  with emphasis on Korinya community Konshisha local government area of Benue state Nigeria.

1.3 OBJECTIVE OF THE STUDY

The main objective of this study is to examine the self help project and development of rural community; but to aid the completion of the study, the researcher intend to achieve the following specific objectives;

1. i) To ascertain if self-help projects have boosted and complemented government development efforts in the rural communities
2. ii) To ascertain if there is any significant relationship between self-help project and rural community development in Konshisha local government area of Benue state

iii) To ascertain the impact of self-help project to the development of rural communities in Benue state

1. iv) To examine the role of community leaders in the implementation of elf-help project in Korinya community.

 

1.4 RESEARCH QUESTIONS

The following research questions were formulated by the researcher to aid the completion of the study;

1. i) Has self-help projects boosted and complemented government development efforts in the rural communities?
2. ii) Is there any significant relationship between self-help project and rural community development in Konshisha local government area of Benue state?

iii) Does self-help project have any impact on the development of rural communities in Benue state?

1. iv) Does community leaders play any role in the implementation of elf-help project in Korinya community?

1.5 SIGNIFICANCE OF THE STUDY

This research study would be of immense help to individuals, corporate bodies, non-governmental organizations and government agencies in assessing the level and degree of impact of self-help projects on rural development in Nigeria’s rural areas. It can also be used by professionals and academicians like geographers, rural sociologists, agriculturist and economists for academic purposes. So also, the local state and the federal government planning unit can also make use of their research findings in assessing and planning for rural development in most of Nigeria’s rural areas.

1.6 RESEARCH HYPOTHESES

The following research hypotheses were formulated by the researcher to aid the completion of the study;

H₀: There is no significant relationship between self-help project and rural community development in Konshisha local government area of Benue state

H₁: There is a significant relationship between self-help project and rural community development in Konshisha local government area of Benue state

H₀: self-help projects has not boosted and complemented government development efforts in the rural communities

H₂: self-help projects has boosted and complemented government development efforts in the rural communities

1.7 SCOPE OF THE STUDY

The scope of the study covers self-help project and development of rural community; with emphasis on Korinya community in Konshisha local government area of Benue state. Relevant literature to the study were adequately reviewed and Data obtain from the respondent were collated and analyzed in a tabular form with tha aid of SPSS (statistical package for social sciences) and adequate interpretation were given there in.

1.8 LIMITATION OF THE STUDY

In the course of the study, there are a lot of factors that limited the scope of the study to Korinya community in Konshisha local government area of Benue state:

1. a) AVAILABILITY OF RESEARCH MATERIAL: The research material available to the researcher is insufficient, thereby limiting the study
2. b) TIME: The time frame allocated to the study does not enhance wider coverage as the researcher has to combine other academic activities and examinations with the study.
3. c) Finance: the finances at the disposal of the researcher was very limited, as such adversely affect the scope of the studies.

1.9 THEORETICAL FRAMEWORK

Two theories that establish the framework for effectiveness in the participation of citizens in development programs are reviewed and their relevance are examined for the purpose of achieving improvement in the welfare of the rural dwellers through citizens‘ participation in self-help projects in Nigeria

Community Development Theory

While there may be any number of macro level theories with implications for direct practice, it is my belief that the theory of Community Development is perhaps the most practical framework for social workers seeking lasting change for individuals and the communities and societies in which they live. It focuses on the centrality of oppressed people in the process of overcoming externally imposed social problems. Social work, at its foundation, shares much in common with the tenets of Community Development. Mendes offers definitions of both which succinctly point to the similarities as well as the unique distinction. “Social work is defined as professional intervention to address situations of personal distress and crisis by shaping and changing the social environment in which people live. Community development is defined as the employment of community structures to address social needs and empower groups of people” (Mendes, 2008). The unique focus on the employment of community structures in the process of change stems from Community Development Theory’s roots in sociology, as opposed to the psychology-based theories of micro level social work practice. When these structures and the community’s people are appropriately engaged and empowered, the role of the social worker in a Community Development framework lands heavily on the facilitator side of the expert-facilitator continuum. Community Development Theory is presented in this paper as a framework capable of bridging the micro-macro divide in social work; the tenets of this theory have implications for the ways clinicians view and engage with clients as well as the ways social workers can seek to make large-scale change within a community. Clinicians and other workers trained from the Community Development perspective often cite this anonymous Chinese poem to summarize their work and the goals they have for change: SERVING THE PEOPLE Go to the people Live among them Learn from them Love them Start with what they know Build on what they have: But of the best leaders When their task is accomplished Their work is done The people all remark “We have done it ourselves.” (anonymous, as cited in Gordon, 2005) A comprehensive text book or manual of Community Development social work does not exist; however, the theory is well-documented in the literature by a number of modern day experts in the field. For the purposes of a more in-depth analysis of the micro implications of Community Development Theory, I find it helpful to focus on one succinct set of tenets that summarize the theory, its values, and priorities. A number of authors offer such tenets. York (2004) summarizes the foci of Community Development Theory as the organization of community agencies, the developing of local competences, and political action for change. Paiva (2007) calls the theories tenets structural change, socioeconomic integration, institutional development, and renewal. Pandey (1981) refers to the strategies of Community Development as distributive, participative, and human development. Schiele (2005) summarizes the work of Community Development as collective problem solving, self-help, and empowerment. Payne (2007) refers to developing social capital, social inclusion and exclusion, and capacity building. Each of these authors may offer their own perspective and language in the description of Community Development Theory; however, the general truths are common in all of their work and descriptions of the theory’s tenets. I have selected the Christian Community Development Association’s (CCDA) tenets of Community Development to provide direction to the remaining discussion of the theory’s implications for micro and macro level social work practice. I prefer the simplicity of this set of tenets and believe they offer the clearest insight into social work practice at all levels. John Perkins, the founder of CCDA and a leading name in Community Development work nationally, speaks of ‘the 3 R’s of Community Development’: Relocation, Redistribution, and Reconciliation.

These three tenets, combined with a strong underlying emphasis on the building of ‘indigenous leadership’, summarize the model of Community Development (Perkins, 2002) and serve as the outline for the remainder of this paper.

 

 Relocation

Relocation, from Perkins’ original perspective, refers to the physical relocation of the social worker or other change agent into the community he or she seeks to serve. This means a literal move of residence into the neighborhood, which harkens back to the history of the settlement house movement “where staff often lived in the settlement house alongside the poor serving people in their locales” (Estes, 2007). The concept of relocation illustrates Community Development’s model not as one of expertise and outsider impact but of collaboration with the community. In Chicago’s Lawndale neighborhood on the city’s west side, many have made this commitment to relocation, led by Wayne Gordon who pastors a local church. Gordon is the first to tell honest stories of the challenges associated with relocation but also shares powerfully the value his relocation has made to his work and ministry: “Everyone told me I was crazy for moving to Lawndale, which was and still is almost exclusively African American. They said the people would not allow me to live there. Christian people advised me not to move there, as did non-Christian people. Black people said it, as well as white folks. The teachers at Farragut [High School] said it too. But in my heart I knew I was supposed to live there. In moving to North Lawndale, I became the only teacher at Farragut—of any race or hue —to reside in the community. And before long it began to feel like home” (Gordon & Frame, 2005). Specific to micro level social work, relocation allows for the social worker to develop shared experiences with his or her clients. It allows for a more authentic ability to build rapport with clients and, especially in diverse and oppressed communities, can serve as a tremendous and powerful catalyst in establishing trust. My own experience relocating into the Lawndale neighborhood provides me with numerous examples of how my residence in the community enriched my ability to help clients. “A social worker can only be as helpful as the client is honest, and I have many stories that show a client will be most honest with a social worker who understands his reality” (Pizzi, 2006). While CCDA’s emphasis on relocation refers to this physical change of residence into the community, the tenet of relocation within the theory of Community Development has additional interpretations as well. Relocation, within a Community Development framework, ultimately refers to the relocation of power back into the community. In contrast to the expertise models of many micro level theories and practice models, relocating power into oppressed communities requires collaboration with community members, an investment and belief in the potential of individual people to solve their own community’s problems, and an understanding that this type of community transformation will also result in improved individual lives. One specific way to relocate power within the community is in the building of what Perkins calls Indigenous Leadership. Indigenous leaders, once empowered, educated, and trained, hold the power to change their neighborhoods and communities.

Redistribution

Of the CCDA’s 3 R’s, redistribution is the tenet most widely accepted and cited by other experts and authors on the subject of Community Development. As Estes writes, “working on behalf of disadvantaged citizens, community development strives to further the acquisition or redistribution of resources” (2007). Almost by definition, oppressed populations and communities lack resources and power. Redistribution, therefore, is essential for the healthy and independent functioning of these communities. Perkins emphasizes the centrality of redistribution because it addresses “the need for the ‘underclass’ to develop skills and businesses so that they might increase – through hard work and industry – their capacity to enjoy the resources they have been given” (as cited in Gordon & Frame, 2005). Redistribution, from a framework of Community Development, requires first the identification of issues of injustice and gaps in resources and then the collective advocacy of the community to secure those resources. While this process may initially require the assistance of the social worker and/or other outside ‘experts’, the emphasis remains on the investment of individuals within the community to solve community problems. One of the earliest leaders in the Community Development movement was Maggie Lena Walker, an African American woman committed to reversing the oppression of blacks and their dependence on whites in the early 1900’s. In a speech in 1909 she described her work this way: “We are going to see if we can try and turn the course of that almighty stream of dollar, and see if we can till our own barren lands, feed our own hungry, and clothe our own naked” (as cited in Schiele, 2005). This type of Indigenous Leadership and advocacy for just redistribution of resources can be powerful and transformative in communities. Clinicians and other social workers can be influential in this process if they remain open to their role as facilitator and truly believe in the potential of clients to change their own situations.

Reconciliation

Even as far back as Walker’s work in the early 1900’s, reconciliation was a conscious component of the Community Development strategy. “Her community development work affirmed the belief in the dignity and worth of all persons and helped to repair the dehumanizing effects of America’s appalling past” (Schiele et. al., 2005, ). Reconciliation, as a CCDA tenet of Community Development, initially focused the Christian definitions of forgiveness and repentance. Yet, the concept and process of reconciliation has tremendous implications for any social worker engaged in any level of social work intervention with diverse and oppressed people. Reconciliation calls into account the past or present hurt and oppression individual clients or entire communities bring into the helping relationship. Perkins saw “reconciliation across racial and class lines as being prerequisite to genuine progress” (as cited in Gordon & Frame, 2005). This type of reconciliation requires equality, otherwise it is simply another patronizing example of imperialism that comes naturally to the dominant White culture (Perkins, 2008). Reconciliation is especially crucial in Community Development social work with certain oppressed groups including but not limited to racial minorities and the gay, lesbian, bisexual, and transgender (GLBT) population. It sometimes requires honest dialogue between the social worker and the client and the acknowledgement of the social worker for the role he or she may have personally played in the oppression the client is experiencing. Here is a clear connection with Liberation Theology’s emphasis on the oppressor’s awareness of his or her role. While the overcoming of racial disparities and other forms of societal oppression is a macro level task, Community Development’s emphasis on reconciliation also holds obvious implications for individual clinical practice as well. Reconciled helping relationships require careful consideration of counseling concepts like the building of rapport, self-awareness, transparency, consistency, and trust.

BASIC NEEDS THEORY OR APPROACH

According to Kapur (2002), the objective of development is to ensure that people‘s basic needs such as food, shelter, health, education, water and transport are met through the active participation of the people themselves. In his book, “First things first”, Streeten puts forward the following description of the basic needs approach. First, Basic Needs means the provision of people’s minimum requirements for water, housing, clothing, food and sanitation. Second, Basic Needs may mean allowing people to define their own wants rather than what is stated by experts or professional bodies. Third, those who oppose the buyer’s rationality model argue, instead, for government intervention in education, water and sanitation, and guidance in consumption. Fourth, basic needs can also refer to the liberty of the people to express themselves through personal and group participation in planning and implementing projects. In the view of Pitt (2006), Basic Needs framework is an approach through which the indigenous people make use of the resources they have to fashion complex things that help to improve their general welfare. Ekejiuba (2003) adds that Basic Needs Approach stresses total local 55 community mobilization and popular participation in identifying, defining, promoting, executing projects as well as in defining values and needs that are dictated by the existential conditions of the target group‖. This approach gives momentum to localizing the rural development planning process so as to meet the exact requirements of the rural dwellers in Konshisha LGA and create more effective feedback mechanisms through a process of mutual adaptation and innovation. Through this process of ―development from within‖, the rural people will become the beneficiaries of development. They will also be given a greater degree of control over the direction of change which is a pre-requisite for self-reliance. This theory adequately describes the situation of the communities within Konshisha LGA, and rural Nigerian societies in general. There are few motorable roads, and most of the rural areas are without good drinking water and health facilities. Most of the occupants are involved in low-paying jobs and unrewarding activities, the literacy level is low, and a large percentage of the population lives below poverty line. Thus, development programmes should be turned towards involving the rural people in identifying, executing and maintaining development projects that will satisfy their basic needs, instead of planning from the top and delivering to the bottom

1.10 DEFINITION OF TERM

Development

Development can be defined as the act of improving by expanding or enlarging or refining. It is a process in which the society passes by degrees to a different stage.

Community

A community constitutes a group of people with similar culture and belief system who agreed together to be living in accord in order to achieve common goals.

Self-help

This is the act of helping or improving oneself without relying on anyone else, that is, the practice of bettering oneself without relying on the assistance of others; an act of redressing or preventing a wrong by one’s own actions rather than through legal proceedings.

Project

A project in business and science is a collaborative enterprise, frequently involving research or design, that is carefully planned to achieve a particular aim.

Rural This is a widely used term for various organizations that are not part of government, particularly those focusing on development, environment and human rights.

 

 

Rural Development

Rural development in general is used to denote the actions and initiatives taken to improve the standard of living in non-urban neighborhoods, countryside, and remote villages.

 

 

 

 

 

 

 

 

 

 

 

Reference

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Gordon, W. & Frame, R. L. (2005). Real hope in Chicago : The incredible story of how the Gospel is transforming a Chicago neighborhood. Grand Rapids, Michigan: Zondervan Publishing House.

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Paiva, J. F. X. (2007). A conception of social development. Social Development Issues, 15(2), 327-328-336.

Pandey, R. S. (1981). Strategies for social development: An analytical approach. In J. F. Jones, & R. S. Pandey (Eds.), Social development: Conceptual, methodological and policy issues (pp. 33-34-49). Delhi: Macmillan India.

Payne, M. (2007). Modern social work theory. Chicago, Ill.: Lyceum Books. Perkins, J. (2008, September). Sermon given at Park Community Church, Chicago, IL.

Perkins, J. (2002). With justice for all. Ventura, CA: Regal Books.

Pizzi, A. (2006). When it rains in Lawndale: A point of view reflection on the concept of relocation. Social Work and Christianity, 33(4), 394-400.

Schiele, J. J. H. (2005). Maggie Lena Walker and African American community development. Affilia, 20(1), 21-38.

York, A. S. (2004). Towards a conceptual model of community social work. British Journal of Social Work, 14(3), 241-242-255.

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