Alan Grattan

‘Organic Intellectuals’ as Catalysts of Change

Using the concept of ‘organic intellectual’, this paper explores the role of the indigenous community activist who engages with young people who become involved, directly or indirectly in communal and political conflict. The research also seeks to compare the skills, strategies and struggles utilised in this process between conflict and post conflict situations. Given the ‘fluid’ nature of the notion of the ‘organic intellectual’ it will also explore the intra-communal ‘struggle’ between ‘organic intellectuals’ with differing and opposing ideological worldviews, for the ‘hearts and minds’ of young people who find their communities in the forefront of conflict. The ‘organic intellectual’, being of and from the indigenous community and with an understanding of that community’s ‘commonsense philosophy’, is in a unique postion to influence and ‘empower’ young people. Often in conflict situations, and due to the socio-political realities and experiences of their community, many young people find themselves under communal pressure to enter into direct action and conflict or to resist such involvement. Either way a decision of this nature carries with it far reaching sociological and psychological consequences for the young individual and the community. The ideological position and subsequent role of the ‘organic intellectual’ is particularly significant when communities are in the process of both ‘divergence’ i.e. moving towards conflict and ‘convergence’ i.e. in the process of reconciliation and reconstruction. As ‘organic intellectuals’ they are in a position to motivate their respective communities through their ability to understand and articulate the prevailing dominant ‘commonsense philosophy’ and world view. As such they may also be ‘catalysts’ for change either as key mediators or antagonists in the ‘divergent’ or ‘convergent’ process. This paper, and on-going research, explores the struggles, strategies and skills of the ‘organic intellectual’ in working with young people to empower them to engage in democratic political processes.

Confronting segregation: lessons from developmental community youth work practice in conflict societies

The world is becoming progressively more interdependent and at the same time increasingly economically and socially divided. One consequence of the pervasive nature of global forces and their ‘unequal’ effects is a heightened sense of dissatisfaction and insecurity; the results of which are often generated at the level of the community and individual. The ensuing ‘feeling’ of uncertainty tends to be further intensified in communities either in or emerging from prolonged violent conflict. In nation-states that are deemed not to be in ‘conflict’, internal ‘struggle’ and social division also occur as a consequence of the rapid changes experienced at macro and micro levels. Increasingly countries such as the UK, Germany and France have been experiencing heightened societal and communal segregation resulting in ‘spiralling’ violence against the ‘other’. Consequent actions and/or reactions within both conflict and non-conflict civil societies are, at once, political and communal and between those who wish to embrace, and those who wish to resist, the opportunity for diversity, inclusion and democratization. Often in these situations it is young people who find themselves as the primary ‘victims’ caught in the ‘transitions’ between the past, the present and the possibilities of the future. Within these situations there remains an opportunity to develop a sense of social involvement and empowerment. It is in such contexts where developmental community youth work engages for the ‘hearts and mind’ of young people. Drawing on initiatives and experiences of working with young people in conflict and post conflict environments, this paper examines some of the positive models of practice in relation to community youth development towards promoting social cohesion and integration. As part of on-going empirical research, the paper also explores aspects of such work that may be ‘transferable’ to young people and communal segregation in those so called ‘non-conflict’ societies.