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Where’s the ‘Faith’ in FBOs? The evolving expression of faith in faith-based homelessness services

Where’s the ‘Faith’ in FBOs? The evolving expression of faith in faith-based homelessness services. Dr Sarah Johnsen. What is an FBO?.

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Where’s the ‘Faith’ in FBOs? The evolving expression of faith in faith-based homelessness services

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  1. Where’s the ‘Faith’ in FBOs? The evolving expression of faith in faith-based homelessness services Dr Sarah Johnsen

  2. What is an FBO? • FBO: “derives inspiration and guidance for its activities from the teachings and principles of the faith or from a particular interpretation or school of thought within the faiths” (Clarke and Jennings, 2008, p.6) • Faith may influence an organisation’s: 2

  3. Methods • Review of literature and service databases • Interviews with representatives of central govt. and national umbrella organisations (n=5), and national FBd welfare providers (n=5) • Two case studies (London and Manchester), involving: • interviews with homelessness service managers (n=30; 17 FBd and 8 secular organisations) • interviews with frontline staff in these services (n=35, incl. 22 paid and 13 volunteer) • interviews and focus groups with service users (n=73) • interviews with other key informants representing LAs, umbrella bodies, places of worship etc. (n=7) 3

  4. Evolution of Homelessness Services • Majority of existing services emerged out of FBd initiatives • Divergent developmental trajectories, esp. re extent of ‘professionalisation’ • So, today: • ‘Basic’ services (e.g. soup runs/kitchens, winter shelters) dominated by FBOs (with wide range of religious affiliations) • ‘Specialist’ services (e.g. hostels, supported housing) provided by greater mix of FBd and secular agencies (these FBOs primarily Christian) • As structure/type has evolved, so too has expression of faith... 4

  5. Public Identity, Ethos & Staffing • Fluidity and ambiguity in public expression of (current or historical) faith identifies • Strong similarities in ethos of faith-based and secular, agencies esp. re dignity and non-discrimination • But, notable differences amongst FBOs re sharing faith: some overtly ‘evangelical’, others not • Some FBOs required senior staff to practice (their) faith; very rarely requirement for frontline staff • Almost all (FBd and secular) staffed by mix of people with and without faith and/or from a range of religious affiliations 5

  6. Resourcing and Environment • No clear-cut differences re resourcing: • both FBd and secular providers seek support from faith communities • proportion of govt funding largely determined by service type • some sources (e.g. lottery) avoided by (some) FBOs on ‘moral’ grounds • ‘Environmental’ clues (e.g. building type, presence of religious images) re organisational affiliation ... but can sometimes be misleading 6

  7. Programme Content / Practices • Visibility/practice of faith in programmes subsided significantly in recent decades • Participation in religious practices (e.g. prayer) optional in all but one (charitably funded) project • Such requirements had been in place in several others in past, but discontinued due, primarily, to: • (external) pressure from commissioning bodies; and • (internal) wish to avoid appearing unwelcoming to people of other/no faith • Opportunities for religious worship, teaching, pastoral care, counselling generally available in FBd projects; always optional 7

  8. Service User Views • Many homeless people find it difficult to discern tangible difference between FBd and secular projects • No obvious differences in the quality, or integrity, of ‘care’ provided by staff • Some sought FBOs out, others avoided them; greater majority indifferent • Virtually all felt that any wish to avoid talking about religion had been respected (i.e. no evidence of unwelcome proselytism) • Preferences mostly defined by expectations re behaviour change (i.e. how ‘interventionist’ services are) 8

  9. Conclusions - 1 • The ‘F’ in FBO can be articulated (and/or suppressed) in a myriad of nuanced ways • Nature/strength of faith influence rarely static, but evolve in response to coercive, mimetic and normative influences • Faith ‘matters’ as is a key motivation in sector (in both FBd and secular services) and arguably ‘adds value’ by providing (optional) spiritual support • But, given blurring of boundaries between FBd and secular we should guard against exaggerating differences between them 9

  10. Conclusions - 2 • Ultimately, its the perceived ‘integrity of care’ that matters to homeless people: FBd and secular equally equipped to deliver if sufficiently resourced/staffed • Question of how care is most appropriately expressed complicated by interventionism debate • Faith communities will be central to debates on this highly sensitive, and contentious, issue 10

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