Having a clear understanding of the different ways to help people in material poverty is essential to recognizing why choosing the right approach matters. To illustrate this, consider the consequences of misunderstanding and unintentionally applying it in ways that cause greater long-term harm, leading to dependency, wasted resources, and even the erosion of local capacities that are crucial for sustainable progress.

Understanding what has happened in Kibera, Kenya, highlights the impact of consistently misguided help on a struggling community. Considered to be the largest urban slum in Africa, decades of work by well-intended outside organizations have led to much unintentional damage over the long term. Kibera didn’t need a band-aid solution but rather a deeper understanding of its root issues and a commitment to addressing them in ways that empower local communities to create lasting change.

It’s easy for outsiders to think of the people of Kibera as helpless victims who need saving from their circumstances. However, the truth of the matter is that, despite the often dangerous and unsanitary conditions they are living in, they have capacities, skills, and resources that must be tapped for sustainable development to occur. The process of identifying and mobilizing these gifts and assets takes time, but more often than not, our tendency for preferring quick fixes leads to dissatisfaction in these areas of growth. This reveals a deeper-rooted problem of paternalism in poverty alleviation.

Paternalism happens when a person or group controls or provides for other people, guiding their behavior and decisions, both personally and in their relationships with others. This disregards the capacity of people in material poverty to steward genuine development, leading to “quick fix” strategies that leave communities worse off in the long run. Paternalistic methods coddle communities by doing things for them that they could do themselves.

Types of Paternalism

Perhaps the most common paternalistic approach is resource paternalism. This involves outsiders pouring resources into communities where local businesses and individuals could handle the community’s needs. North America is a heavily materialistic culture, and this makes it easy to fixate on material and financial solutions to problems. This can provide the illusion of instantaneous relief, but it fails to equip communities to steward their own resources well. In addition, it harms and undermines local businesses that can both serve as longer-lasting sources of material needs for people in material poverty and provide opportunities for work and investment in the community.

Spiritual paternalism can also take place in our poverty alleviation efforts. A desire to spread the Good News of the Gospel is good and necessary. However, we should not assume that communities experiencing material poverty are spiritually ignorant, or that there is nothing that we need to learn from them. Those living in materially poor conditions often have their own walk with God and can teach us much about their experience of clinging to Him for their every need.

Knowledge paternalism occurs when we assume we have the best solutions for the materially poor, disregarding local knowledge and context in the process. When we fail to acknowledge the wisdom and experiences of people in material poverty, we risk imposing solutions that are ineffective or even damaging in the long run. We may come to learn that the people we seek to teach can teach us just as much. By first listening and recognizing their insights, we can foster lasting change that empowers rather than undermines.

Labor paternalism occurs when those outside a community take direct action to do manual or skilled tasks for people that are perfectly capable of doing it themselves. While it may be seen as a selfless favor, it can create a sense of helplessness in the one being helped. If a community is told to let someone else do a task for them, it’s natural for them to believe they can’t do that task, even when they very much possess the power to do so.

Lastly, managerial paternalism occurs when outsiders take control of the process rather than letting people within the communities lead. We often value efficiency and quick results, while people in material poverty may have different but equally effective approaches. Many factors contribute to this dynamic, including learned dependency, lack of confidence, historical power imbalances, and the expectation that outsider-led projects will bring financial resources. While there are exceptions, the primary goal is to help communities manage their own development rather than simply producing material outcomes.

Not all poverty is created equal. Mapping out needs with the community before simply handing out free stuff, allows us to identify the appropriate response. Many churches and charities focus on giving quick help, like food or money, but oftentimes people really need a chance to learn and grow so they can support themselves. By building stronger relationships with people in material poverty, churches and organizations can have a more significant longer-lasting impact.