Community development

Now, let us focus on the conception of community development. According to Zárate (2007), in the last 40 years
talking about community, community development, and community building has become a topic that
it is difficult to extract; he is talked about in the main theoretical and practical reflection spaces, and throughout
Micro or macro intervention is a mandatory topic. These concepts are always present, among other reasons.
because reality, always changing, constantly shows the need to approach it in different ways.

Giovanni Bonfiglio (1982), when addressing the topic of the origins of community development, explains how this
emerges and develops in the English colonial possessions of Africa and Asia in the 1920s, as a
a way to exert "better control over the subjected populations." It points out that development programs
the community gained greater prominence during the period of decolonization of the cited continents. "What
what deserves to stand out is the development of the community in terms of technique (or set of techniques)
intervention has its immediate origin in the crisis of the colonial system of the 20th century” (p.17).

Bonfiglio adds that in the definitions of community development, the imperative towards the
development, "where the community's initiative must be stimulated if it does not arise on its own" (p.18). Some
definitions give more importance to local initiatives and less to external 'stimulus'; others focus more on
material achievements that awaken mechanisms of autonomies. The author cites a definition provided by the UN:
Process aimed at creating conditions for economic and social progress for the entire community, with the
active participation of this, and the greatest possible trust in its initiative.

In reality, community development has been defined in various ways according to the agency.
promoter, and has taken on distinctive characteristics according to the context of its application (Bonfiglio, 1982:18).

Zárate (2007), when referring to the Background of Community Development, points out:

Around 1950, Community Development begins in Asia and Africa as a technique of social action.
focused on improving the living conditions of the population.

The development of the community at that time is defined as 'a process aimed at creating conditions of
economic and social progress for the entire community, with the active participation of it, and the greatest trust
possible from your initiative.

Since its inception, Community Development has prioritized development as a fundamental axis of its work.
of the subjects based on their active participation in processes that, while aimed at providing tools
to meet needs, this cannot be possible without the co-responsibility of individuals in their own
processes, starting from their particular dynamics and personal resources to enhance actions that
lead to growth and development.

From these initial proposals regarding Community Development that are currently being made, a definition
what remains valid is the one proposed by Rezsohazy (1988): 'a coordinated and systematic action that, in response
to the needs or social demand, it tries to organize the global progress of a well-defined territorial community
delimited or from a target population, with the participation of the stakeholders." (Zárate, 2007:197-199).

This now leads to the need to reflect on the Development process

Community-based as a model that must consider aspects such as:

That human beings are both the subject and object of their own development; they originate and promote it.
That any effort of Community Development must be closely related to the
global approaches that social policy indicates in this area.
The community should be seen as a stage where participation is the key element, as it
Subject is a strategic and intelligent resource of the process.
The purpose of considering the subject in this way is to achieve an improvement in their quality of life.
Therefore, it is essential to create a training process that not only informs but also
shape.
 From this, it fosters feelings of belonging and attachment, which ultimately contributes to
to the participation of the subjects.
Finally, it is important to consider that it is necessary to generate an appropriate methodology for the
specific characteristics of the intervention scenario, since while there are general elements of the
intervention, the specific parts must be addressed with the particularity that it requires.
(Zárate, 2007:200).

The above is summarized in the 12 steps outlined by Phil Bartle (cited in Zárate, 2007) that must be considered.
in every Community Development process:

Communities have the right to participate in decisions that affect their living conditions and
work.
Only participation in the power of decision-making is sustainable and creative.
Real participation requires the intervention of the community in all phases of the improvement of the
city, town or village: planning, complementing, maintenance and supervision.
Participation must be built from gender equality and include both young people and the elderly.
The development of the essential capacity to promote equitable participation among women,
men and young people.
Communities have hidden resources that can drive the development of the city, town, or
village. The development of capacity can bring these resources to light.
The communities are the primary stakeholders among all the protagonists of development in
identify problems and in the maintenance and improvement of their settlements.
Awareness and capacity development can foster partnerships between the
communities, NGOs, and municipal authorities become more equitable.
The community development planned by outsiders who only require the community.
free work is not well accepted by long-term communities.
Participation planning is one of the elements that is most often overlooked.
in Community Development.
Charity makes communities dependent on aid.
Community Development is an essential contribution to global urban management.

Nogueiras (1996) presents various CONCEPTIONS ABOUT COMMUNITY DEVELOPMENT:

TERMINOLOGY DEFINING FEATURES
AUTHORS
WARE Organization of the Promotes improvement
Community social
The resources cover the
community needs
Population participation

ANDER-EGG Development of the Social method and technique

Community Contributes to improvement
social and economic
Community Action
Popular participation
It aims for attitudinal changes.

PORZECANSKI Development of the Actions to provoke change

Community Linked with actions
governmental
Collective improvement
Participation of those involved
MARCHIONI Planning y Stakeholder participation
Organization of the Basic principle:
Community self-determination
Development rhythm: it
the interested parties establish
Community participation

REZSOHAZY Development of the Coordinated and systematic action

Community Joined to the government action
Basic principle:
self-determination
End: attitudinal and changes of
behavior

QUINTANA Development Field of Education

Community Community
Adult Education Form
Dynamic methodology
Attitudinal changes in the
individuals
Stakeholder participation

It should be noted that in 1956 the UN adopted a notion of "community development," as "the set of
procedures by which the inhabitants of a country join their efforts with those of the public powers to
in order to improve the economic, social, and cultural situation of the communities, to associate these communities with the
the life of the nation and allow them to contribute unreservedly to the progress of the country.

The author presents some FEATURES THAT DEFINE COMMUNITY DEVELOPMENT (Nogueiras, 1996):
a) It is an educational process aimed at achieving qualitative changes in attitudes and behaviors.
population.

b) It is a technique of social action. Therefore, it requires the intervention or collaboration of agents with
certain degree of specialization.

c) It addresses those communities that are in a situation of underdevelopment (socio-cultural or

economic) or insufficient utilization of the available resources.

d) Its primary objective is the achievement of social welfare; and consequently, the improvement of
the quality of life of the population or community targeted by the intervention.

It requires the voluntary, conscious, and responsible participation of individuals in the resolution of their
own problems.

According to Ander-Egg (2005), when discussing community development, the objective is to achieve that
communities drive their own development and solve their most pressing problems. 'This is totally
correct and by itself would justify the importance of such social activity. We want to go further:
we consider community development as an integral part of the broader, more general concept
complex of "development", and we understand it as a method and technique that contributes positively, realistically, and effectively
in a comprehensive and harmonious development process, fundamentally addressing certain external aspects
economic, particularly psycho-social, that intervene in the promotion of attitudes, aspirations, and desires
for development.” (Ander-Egg, 2005:10). The author warns that today, the ambitions are more modest, but
at the same time more realistic and feasible: "what it is about (in the current circumstances) is
integrate/articulate community development programs in local development and community action.

Add that community development as a form of social intervention is the result of two
separate methodological developments that, on the other hand, aimed at that time to be a response to
different problems, but with methods that are, in essence, similar:

A development occurred of what was called community organization, which emerged within a
a specific profession (social work) that had its main evolution in the United States
(Community organization as a process is part of generis social work).

Subsequently, what is properly called community development appears, which is born and is
develops initially in the countries of Africa and Asia, and later in Latin America and
Europe.

Referring to this distinction, Murray Ross (cited in Ander-Egg, 2005) expresses that the term
"community development" has been used to describe efforts to help communities of the
least developed countries; the term "community organization" to mark the attempts to plan the
wellness services of North American communities.

According to Ander-Egg (2005), the development of the community as a specific method and program originates in a
context and circumstance very different from that of community organization. On the other hand, its is different
scenario or field of action (rural areas in developing countries) and, on the other hand, appears as a form
of action that does not correspond to any particular professional field.

For the author, the expression 'community development' has been used with four different scopes:

as a method of social intervention,

as a program,
as an induced process,
as movement. (p.84).

The development of the community is also viewed by the author as a method of social intervention.

Considering community development as a method of acting on reality, it is a way of

social intervention. It is not a science, nor a philosophy: it is in the realm of social practice. Consequently,
it is a social technology. It is a set of practical rules and specific procedures that, through
the application of theoretical knowledge from social sciences and psychology, and applying
systematized procedures to practical objectives translates into a series of actions and activities. Through
It aims to maintain, modify, or transform some aspect of social reality seeking results
specifics that are expressed in pre-established objectives and goals.

As for the ultimate intent of community development, whether as a method or as a program,

like all forms of social intervention, is determined by the underlying worldview or ideology of
who promote and carry out each specific program, project, or activity. This worldview and/or ideology
not only provides an understanding and meaning of reality, but also expresses a horizon
utopian that concerns the model of society that is considered necessary to build. (pp. 84-85).
 In other words: "it's not what is done but how it is done that constitutes the substance of development.
the community. It all depends on the way and attitude of carrying out the activities.

We explain ourselves: there is community development (in terms of action methodology) when there is...
they promote and mobilize human resources through an educational/awareness process that unfolds
latent potentialities in individuals, groups, and communities to achieve their self-development. 'From
In this way, the idea and practice of people's participation (which has been outlined since the early definitions and
the first programs) end up being the central concept of the practical theory of their development” (Page 87).

According to Gómezjara (1996:15-16), community development is:

A PROCESS, because it contains a progression of changes.

A METHOD, because it is a path to travel.
A PROGRAM, where the steps of the process and the method are specified.

For Mireya Zárate (2007), Community Development must perceive the individual as a social resource.
strategic development and the community as the setting where it occurs. Seen this way, Community Development
it should be conceived under an approach of innovation and creativity where the consolidation of new ones is facilitated
models of community development. This more current idea of the process involves viewing the subject as a subject
social, active and congruent with sufficient personal capabilities and resources to overcome the conditions
adverse situations in which it finds itself. "From this, it follows to think about the possibility of conceiving development
community-based as a strategy for change, which requires reflection and clarification on the type of change that is
Wait. The current community development aims to generate processes that address needs within a
framework of humanistic development that fosters balanced, comprehensive, and harmonious growth in individuals.

There are authors who refer to the concept of communal development, emphasizing the communal aspect.
For Jaime Martínez Luna (2003), communality and development are two concepts in permanent contradiction.
that is lived in linear terms. The first has been attempted to be extinguished for representing the resistance of the own,
while the second has been a permanent attack instrument, as there has not been a society that has not
has suffered the confrontation of social, political, economic, cultural, religious, and military forces. The
The reproduction of small societies is due to their internal energy, which is based on the land, in the
organization and in the language.

The recognition of what is one's own can have a basic order. Normally, when living within the
community, sensitivity is lost to value what surrounds us. The factors that give rise to resistance are usually
weaken by not understanding one's own capabilities, in natural and organizational wealth.

But, it is true, with the same principle: the recognition of the own for the expansion of resistance, in the face of
a globalized world that wishes to distinguish any reality that demonstrates diversity in society,
thought and nature. (Martínez Luna, 2003:18).

The author incorporates the concept of Comunalicracy, considering that 'it is the right word to understand'
and to interpret what is done and also what is dreamed. Its meaning is the power of the community, that is,
power through the general assembly. With this, the individual disappears, this does not mean that the person
also disappears, because in each case, both in democracy and in communality, the person continues
Present. Comunalicracy is the selection of values and principles of each person but endorsed by the common.
for the population. This is massified, this is relationship, work, and sacrifice. The concept obviously comes from the
Latin or Greek, but 'cracy' is power and as such we have the need to capture it for everyone. The common thing is,
After all, the effort of everyone is also the knowledge of everyone.

Community development emerges as a result of a struggle of forces and thoughts: the imposition
of external models and the resistance with one's own models of thought and organization. The adaptation
resulting in each historical stage is a community development that generates its own instances of
reproduction (Martínez Luna, 2003):
 a) the appropriation social of the nature how base of the sustainability
b) the communalicracy how model politician
the communalism how behavior y
d) exchange and complementarity as economic reasoning.

Add that community development is not a model imposed by external forces or strangers to the region,
in the response that unfolds from within itself, from its capabilities and the materialities of which
it has been socially appropriated. Communal development bases its thought on the harmonious relationship of
man and nature.

For Juan José Rendón Monzón (2004), the community faces the challenge of adopting new ways of thinking.
and act to find different pathways of development, taking into account that cultures shape the ways in
that societies conceive their own futures and choose the means to build them.

In many countries around the world, including ours, the concept of development almost always means
economic growth, and sometimes speaks of the importance of knowing how to distribute the benefits of
growth. From this perspective, culture is only a tool to promote and sustain an assumed progress
economic.

From various fields, there is concern about the way this understanding of development is being approached.
of the loss of identity, of the sense of community, and of the value of the person.
14).

It points out that, fortunately, there are other distinct approaches, such as the one that considers development as
a process that increases the effective freedom of individuals and peoples to solve their problems in
the framework of one's own culture. From this perspective, poverty is not only the lack of goods and services
essentials, but also the lack of opportunities for a more fulfilling existence. This opening of
horizons and approaches, of course, means navigating upstream. Regarding the field of development
social, an extensive bibliography generated in recent decades accounts for different methodologies
participatory that involve the population in the design of development projects.

In this perspective, and as a methodological proposal, Juan Carlos Mijangos (2006) talks about Insertion.
Deep Intercultural.

The methodological proposal allows for the acceleration of the cathartic processes of those involved in the efforts of
community development, raising their ethical and competence levels in the face of the problems posed by the
socio-economic, political, and environmental environment. This is realized through a dialogue exercise that, starting
from close and supportive practice among the protagonists, it proposes the union of perspectives, capabilities, and ways
various knowledge for the common objective of sustainable community development. The above
it assumes a precise examination of the structures and of the phenomena generated by an evolving environment
under the auspices of neoliberalism. (Mijangos, 2006: 18).

Mijangos expresses that 'for luck and hope, other voices rise against such a way of seeing development.'
and organize and establish alternative ways in different parts of the world.

It is important in community development what relates to organization and participation. Maritza

Montero (2007) speaks to us about Participation and Commitment in Community Work.

Community participation can be defined as follows: an organized, collective process,

free, inclusive, in which there is a variety of actors, activities, and degrees of commitment, that is
driven by shared values and objectives, in the achievement of which community transformations occur
and individuals. (Montero, 2007:229).

The author summarizes the scopey the positive effects of community participation.
Scope of community participation
It is a process. It simultaneously brings together teaching and learning. Everyone
participants contribute and receive.
 It has socializing effects. Action guidelines are generated.
It has awareness-raising effects.
Develop collaboration and solidarity.
Mobilizes, facilitates, and stimulates existing resources (material and immaterial)
encourages the creation and acquisition of new ones.
It can generate horizontal communication forms among the participants.
Produce exchange and generation of knowledge.
It allows the development of reflective and critical capacity.
Develop and strengthen commitment.
Strengthens the community.
You can introduce diversity, making dialogue and relationship with others possible in
a plan for equality based on inclusion.
As a result, it fosters the emergence of new ideas, new ways of doing things,
new results.
You can change the direction and control of the tasks that are executed.

SOURCE: Montero, 2007:230.

Óscar Rebollo (2001) highlights three dimensions that he considers essential to constitute discourse and practice.
about participation from social movements: Autonomy, Project and a new Organizational Culture.

Autonomy: the need for autonomy must be understood as the ability to be and act with freedom and
independence, mainly regarding the State.

Project: Here too, when talking about a project, we are fundamentally discussing autonomy, but with a
interest that demands, in my opinion, popular consideration. Participation in the social sphere involves that the
associations and entities have their own project. This does not happen easily. Rather, it tends to happen
what is the political-administrative agenda that defines participatory processes and, thus, is talked about and discussed,
participates or not, in relation to issues and projects proposed by public administrations.

Building your own project therefore implies, in a way, flipping the script so that there is discussion and debate, and
to participate, also on what citizens and their associations want; which may or may not coincide with the
priority agenda of the administrations.

New Organizational Culture: Finally, I believe an important reflection is necessary within

associations and social movements about the possibilities and limitations of current organizational forms.
More specifically, to what extent the current ways of functioning that we have, guarantee or not, or
to what extent they do it, participation and internal democracy, the entry of new people, the renewal of
positions and responsibilities, etc. (Óscar Rebollo, 2001).

In this regard, the author makes two final reflections:

Participation must be understood, from social and citizen movements, as a process.

educational, of change in values and attitudes. We live in a world that can hardly give
response to our aspirations for greater well-being for all if we are not able to create
a new consciousness based on values of solidarity, sustainability, and quality of relational life
against the currently predominant individualism and competitiveness, unsustainability and quality of
life understood solely as greater consumption capacity. Thus, the task of movements
Citizenship must be above all an educational task and, in many occasions, it is a task
that does not require a counterpart, that is not done against anyone other than ourselves, our
ways of thinking, acting, relating to others.
 For that educational task, we need adequate instruments, and this is where, in my opinion,
the need to innovate, advance or, in many cases, simply recover ways of doing
different from the currently predominant ones. It is a mistake, from my point of view, to see in the participation
only one objective. Social participation must be for citizen movements, at the same time
that a purpose, a method. I can't think of how to promote participation if it isn't through forms of
make participatory in itself.

Let us remember that participation is related to politics, to power, to the common good.

We share with Pietro Barcellona (quoted in Céspedes, 2001) that it is necessary to understand 'politics as
project of society, as a process of social education, as authentic and true creation of individuals
social, inseparable from the passion for participation, for democracy and for self-governance.” “Politics as
power is unable to produce a form of life; it only produces an alternation in the role of the one who commands. Loss
the battle for power leaves nothing behind.

Therefore, Céspedes points out, the development of citizen participation is closely linked
a conception of politics, democracy, and the person. "From their commitment to the construction of a
common partnership project.

Marco Marchioni(Bologna, 1937) is an Italian social worker and researcher. Known for his
contributions in the field of community intervention and theparticipationboth in the field of
thetheoryas from practice - for their teaching activity and dissemination of community social work and for
your social commitment and the fight for thedemocracy. His work has mainly developed in
Italy and Spain, with influences in Latin America and other European countries.

In Italy, his theoretical and experimental work is framed within the context of
thoughthumanistlinked to the Southern Question. In Spain, it is considered one of
the most relevant people who have most influenced community social work. Participate in the
passionate movement of pedagogical renewal that occurs in Spain in the decade of the
eighty in the framework of theadult education, with a strong democratizing character and broad
aspirations for social change. It is also considered one of the exponents in social action and in
socio-cultural animation due to its approachneo-Marxistof social work and human sciences,
its emphasis on the political dimension, on participation and on the socio-economic context, which has
converted into a reference for many social workers. Born 1937 in
Bologna Italy social worker occupation
Murray George Ross,OC OOnt(April 12, 1910 - July 20, 2000) was a sociologist, author and
Canadian academic administrator. He was the founding president of theUniversity of
YorkofTorontoand held that position from 1959 to 1970.
In 1951, Ross was appointed associate professor of Social Work at the University of Toronto. He
he became a professor in 1955. From 1956 to 1957, he was the executive assistant to the president and
vice president from 1957 to 1959. In 1959, he was appointed president of York University and served
until 1970 when he became a professor of social sciences. He retired in 1972

Presidentofthe universityofYork
 In the position

1959–1970

Successor David W. Slater

Personal details

Born April 12, 1910

Sydney, Nova Scotia

He/She died July 20, 2000 (90 years)

Nationality Canadian

Caroline Farrar Ware (1899–1990) was a professor ofhistoryand activistof the New DealHis work is
focused on community development,consumer protection, the industrial development, the
civil rights and women's issues
Date of birth: August 14, 1899Brookline, Massachusetts, United States
Death: 1990Mitchellville, Maryland, United States
Books: The Early New England Cotton Manufacture: A Study in Industrial Beginnings, MORE
Education: Harvard University, Radcliffe College, Vassar College
Jack Rothman (born in 1927) is asociologistyAmerican social workerIt is better
known for his work inthe community organizationwithin the field ofsocial work. He is an author
about 25 books and monographs and has given numerous conferences on social issues and
social change. Its central interests include poverty, inequality, racism, and relationships.
multicultural, mental health, and community participation.
Professor Rothman is recognized nationally and internationally for 'Three Models of Practice of
community organization," a leading conceptualization of community intervention. This
formulation was designated as "Classic Text" by the Journal of Community Development, a
publication from Oxford University Press. Their research and theoretical work have made important
conceptual contributions to the field of community organization. Jack Rothman was born in 1927
in the state of New York. He, as well as his older sister, are descendants of immigrants.
Jews of Eastern Europe.
Professor Barry Checkoway is an internationally recognized scholar and practitioner on
youth empowerment, neighborhood development and community change. Their projects and
publications are based on work with grassroots groups, community agencies, and programs
governmental in the South Bronx, Detroit, Mississippi Delta, the center of the Appalachians; and in
South America, Europe, Africa, and the Middle East, with the support of the World Health Organization,
the Ford Foundation, the Kellogg Foundation, and other institutions.

He worked with the White House in 1990 to launch AmeriCorps, then served as director.
founder of the AmeriCorps Neighborhood Program of Michigan, the Edward Ginsberg Center for the
Service and Community Learning, the Michigan Youth and Community Program and the Dialogues
Juveniles on Race and Ethnicity.
Date of birth: June 1, 1947 (age 72 years)United States

James S. Coleman (1926-1995) was asociologistNorth American, founder of the magazineRationality

and Sociology, president of theAmerican Sociological Association, but above all it is known for
the development of theTheory of Rational Choice. Coleman graduated in noUniversity of
Purduein1949, doing a doctorate in theColumbia Universityin1955. During his studies, he was seen
very influenced by the conferences ofRobert Mertonabout social conditioning in the
individual behavior, and by the quantitative methods ofPaul Lazarsfeldinmathematical sociology.
In1956starts teaching in theUniversity of Chicagowhere Union Democracy writes
union democracy), one of the most famous studies of thesociology of work. Subsequently
would be hired by theJohns Hopkins University, where would I write theColeman Report, a study
for thefederal governmentwhat contributed to implementing the law that allowed white and black children
they would share the school bus as a way ofintegration. This report would turn it into one of the
most influential sociologists ofUnited States.
In1989he founded the journal Rationality and Sociology, where the works carried out were disseminated from
the perspective of rational choice. In1992He was elected president of the American Sociological Society.
Association, presenting a paper titled The Rational Reconstruction of Society.
James Coleman dies on theMarch 25of1995.