What is Critical Community Practice?

(Words: 3146)
From various literatures that I had read so far, critical community practice simply means radical
community practice, anti discriminatory practice, progressive community organizing and also in
Islamic tradition as ecumenical community par-excellence practice.
Before I forge ahead for neat and discreet discussion and to get clear picture about what Im
going to discuss further, I would like to give a definition to community practice as follows:
Community practice is a generic term for distinct methods and techniques concerned with
promoting, fostering and implementing community policies. Such policies include approaches to
community participation, community government and areas of services delivery, such as
community care, community health and community policing. (Thornton, 1996, cited from
Banks, 2003, p.13).
According to Banks (2003, p.11) the term community practice has broader meaning than
community work and community development. Hence, I could easily digest that community
practice is a distinguished method, technique and approach that used by community workers in
community work and development for the betterment of the community at large. In the modern
world full of oppression, injustice, hegemony, discrimination and greedy, it is not enough to have
a just simple community practice but in fact indispensable to practice a critical community
practice model.
I completely agree with Butcher (2003, p.33) that the term critical does not connote negative or
destructive but instead positive and constructive in nature compared to the term radical. He
(2003, p.35) further concludes that to be critical community practitioners demand them to engage
in critical theorising; to engage with communities in critical action; and always be critically
reflective practitioners. Meanwhile Twelvetrees (2002, p.142) rationalize the usage of term
radical in socialist point of views because it identifies a root cause of the situation and suggests a
series of measures which, they believe, would create a completely different basis for society. On
the other hands, Pyles (2009, p.7) clarifies progressive community organizing as to mobilize
disenfranchised people to advocate on their own behalf in relationship to some power structure in
order to achieve needed changes.
The model underpinning the current model of critical community practice is critical
consciousnesses which is well known belongs to the practical idea of Antonio Gramsci, Italian
social theorist and predominantly Paulo Freire, Brazilian educator. According to Freire (1998, p.
82-83) whom idea I really adore, critical consciousness represents:
...things and facts as they exist empirically, in their causal and circumstantial
correlations...naive consciousness considers itself superior to facts, in control of facts, and thus
free to understand them as it pleases. Critical consciousness is integrated with reality; naive

consciousness superimposes itself on reality; and fanatical consciousness, whose pathological

navet leads to the irrational, adapts to reality.
Underpinning from Freire idea of critical consciousness, I could simply make the point that this
practical idea run deep in community on the basis of education as its main pillar and as suggested
by Freire (1998, p. 17) critical consciousness should be the motive force of education which later
on upgrades the community to literacy in all aspects of daily life. As consequences as suggested
by our former Deputy Prime Minister of Malaysia and now becoming Oppositional Leader,
Ibrahim (1996, p.59) the process of conscientization will make the community alert and aware of
their basic fundamental rights and stimulating them to act diligently to safeguard their basic
liberties from being eroded or denied upon. Ibrahim further adds:
They (community) should suffer in silence while injustices are perpetrated in their midst. This
process is crucial to ensure the protection of the development of civil society.
Conscientization also according to Taylor (1993) is a process of developing consciousness that is
understood to have the power to transform reality.
In short the idea of critical community practice begins with correct way of thinking (Freire, p.
43) and end up with the establishment of strong civil societies or in Malaysia we call it as
madani societies which comprise of voluntary organizations, religious bodies, development
institutions, neighbourhoods and citizens initiatives (Tandon, 1994, p. 118). Therefore, civil
societies as a third sector could strengthen a variety of democratic practices, values and traditions
in the society. Furthermore, in collective action, they could be an efficacy check and balance tool
for government and opposition parties as well to bring about change for social, political and
environmental justice and on bigger scale and impact in the contemporary community at large
(Ledwith, 2007, p. 9).
In summary, critical community practice comprises of critical consciousness by using dialogical
methods of action learning. At this stage the inputs are social justice, social inclusion, social selfdetermination, solidarity, respect, equality and social solidarity. The process involve are
consciousness, empowerment and collective and action. Last but not least the outputs are
transformational change in societal institutions and emancipation or liberation of individual and
groups from disadvantage, exclusion and oppression via citizens action in participatory and
deliberative democracy (Butcher, 2007, p.57-58). Next, this model comprises of critical theory
whereby the democracy is the central idea. Critical theory assists practitioners to understand
what supposes to change and addressing problems wisely. Then, it will leads to critical action
which involve concerted effort, bottom-up and top down action. Finally, the most essential is
critical reflection which involves the practitioner in doing things and thinking about the things
they are doing (Butcher, 2007, p.72) and according to Freire (1998, p. 43) critical reflection is
the essential moment in the process of the ongoing education of teachers and enablers like
community practitioner.
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It is achievable?
When come to the question of whether critical community practice is achievable, I wish to
answer this question based on my practice and experience back home in Malaysia. My
background of practice in community and youth work is in the platform of faith based
organization that is Malaysian Muslim Youth Movement (ABIM). Furthermore my practice is
based on Islamic value and Asia psyche. The answer of the above-mentioned question definitely
yes.
The first reason is that critical community practice rooted deeply in education which ABIM
believe in to educate and transform the community to be khaira ummah the best of peoples ever
raised up for mankind; enjoin good deeds and forbid bad deeds (Chapter 3, verse 110, p. 89).
Khaira ummah is a main vision of ABIM as a civil society organization. Education is the best
approach to transform the community and not through political process per se. ABIM since its
establishment in 1971 is consistently instilling within the heart of community to be always
critical and fight for their fundamental rights. For example 1974, ABIMs leader led a massive
and peace demonstration against the government in fighting for the fate of poor peasants in
northern state of Kedah. This effort was made to make wake up call for the community to
combat the poverty among the peasants especially during economic recession, to educate the
peasants as a citizen to realize their rights not to be perpetrated by the status quo and to send a
clear message to Malaysian government to give a special attention and take immediate action on
the issue of poverty.
Since 1971 ABIM had established its own kindergarten, primary and secondary school and
college in order to educate the young generation with its own formula but not totally detached
from the mainstream. In fulfilling that purpose, ABIM had set up an agency namely Takmir
Foundation specifically to formulate special syllabus according to Islamic teaching and critical
thinking and train the teachers accordingly. We believe as Freire (1976, cited from Forrest, 2005,
p.100) believes that a teacher can assist a process of conscientization by going to the people and
help them to enter the historical process critically
1984, several thinkers of ABIM got involved directly in assisting the government to draft and
launch the education policy of National Education Philosophy aiming in developing individual
potential to produce an integrated people in all daily aspects life including intellectual, spiritual,
emotional and physical. As result it will produce knowledgeable, responsive, skilful and well
behave Malaysia citizens and they will contribute towards the prosperity and peace of
community and country.
Meanwhile in 1998, when Honourable Deputy Prime Minister, Mr. Anwar Ibrahim who was also
the previous leader of ABIM at that time was sacked from the corrupted and undemocratic
regime and been sent to prison just because he fight against corrupted leader and backing the fate
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of Malaysian people. ABIM once again led the mass for an enormous ever demonstration
represent citizen of Malaysia to urge Prime Minister to step down, to regain back the rights of the
people, to overhaul the system of justice and preserve rule of laws and give justice back to
Anwar Ibrahim. We call it as reformation movement and I directly involved in. ABIM
continuously become a spokesman for the Malaysian people to uphold justice and democracy
until now. We believe in lifelong learning within the community and every activities organized
by ABIM we always stress on the outcome learning of community education so that the
community will knows their rights and role towards the state. In short education as practiced in
critical community practice could be an agent of change and as Dewey (2004, p.1) said it could
be a renewal of community life.
Secondly, it is also achievable because the core principles and ideals of critical community
practice such as social justice and social inclusion are the universal values which all human
mankind shared, needed and agreed upon. Nevertheless, the added value that I want to bring here
in discussion is to pile the critical community practice with Islamic teachings so that it could
offer a strong foundation for Muslim community worker in Malaysia and Asia. This is because
as Ibrahim (1996, p.51) told that religion and spirituality run deep in the Asian psyche and he
further adds:
Religion has been a source of great strength to Asian society and will continue to be a bulwark
against moral and social decay.
At the same time according to Bennabi, Islam was a vehicle not only for political but also social,
cultural, and intellectual liberation (Naylor, p. 130)
The idea coming from Freire is based on socialist and Marxist points of view which disassociate
themselves from religion and God. It is proven when Taylor (1993, p.64) commented that
Dialogue and Conscientization are now being explained in terms that are clearly more radical
and more Marxian. Nevertheless, it could be modified and Islamized as suggested Faruqi (1988,
p.18-19) in his idea of Islamization of knowledge to be integrated into the main corpus Islamic
knowledge. After undergone the process of Islamization, the modified idea itself could be
exported back to western world which could create a two-way flow in the passage of idea
between the east and the west. (Mahbubani, p.9).
Ibrahim (1996, p.51) put forward the concept of idea of the dignity of man which could be
adapted in Islamic critical community practice. This concept illuminates about no justice can be
upheld when the individual is oppressed and fundamental rights are denied him and when whole
populations are trapped in war and senseless slaughter. He eventually introduces the term
ecumenical community par-excellence which is theoretically and practically suitable to be
implemented as a guiding principle by Muslim community practitioners in the Malaysia context
and in fact in the Islamic world. The idea actually is an adaptation from his great teacher
Professor Ismail Faruqi who is a prominent Islamic thinker in United States of America in early
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80. According to Faruqi, a Muslim society is just not a good, religious, peaceful and just society
but ecumenical community par-excellence practice which the core principles are social justice,
peace and trust.
The Ghandian nonviolent approaches to social change could be used in the context of Asian
which also brought from his Hindu tradition into Western consciousness such satyagraha (truth
force); sarvodaya (good of all); swadeshi (first level of responsibility in doing good is to those
most immediate to you); and ahimsa (nonviolence) (Pyles, p. 156).
In short critical community practice has wider applicability and achievability in all part of the
world because its core principles and ideals are based on universal values which basically and
desperately needed in performing life as human being. No people could deny it except those who
do not have heart and brain!

Benefits:
It is true when Pyles (2009, p.40) noted that it is not the ideas themselves that are most
important, but what the ideas can do for people. Therefore, based on my experience, there are
two benefits when practising critical community practice. Firstly, the benefit for community
when we could bring a great impact of change for them and fertilize the practice of democracy in
Malaysia. Through the process of education, community starts to realize their rights and its
applicability as preserved in Malaysian constitution such as fundamental liberty, freedom of
religion, right to vote, freedom of expression, freedom of assembly and freedom of to form
society. Hence the community will exercise their right accordingly in the process of democracy
and always critical towards what have been done by the government. As a consequence,
government could not simply done anything if not bring benefit to people.
From the 1998 incident as mention before, ABIM manage to lead wave of people uprising later
on bring to the establishment of the strong coalition of oppositional parties led by Anwar Ibrahim
and rename as Pakatan Rakyat or the Coalition of the People under the banner of New Dawn
for Malaysian. In the recent general election 2008, for the first time in Malaysia history, the
Pakatan Rakyat managed to deny 2/3 majority of ruling party in parliament. From the previous
history the ruling party always get 2/3 majority in Parliament and becoming the only dominant
party since the independent of Malaysia in 1957. By the new deal of political awareness among
the people, Malaysian is entering one step ahead in the level of preparedness to become a
developed country in 2020 by having two-party system just like Democrat-Republican in
America and Labour-Conservative in United Kingdom. The main disadvantages of a dominant
party system are the governing party becomes complacent, arrogant and event corrupt; and
government becomes stagnant and runs out of useful ideas (Grant, p.101) which unhealthy for
democracy practice and will jeopardize the community.

Secondly, the benefit for the practitioners in adopting a critical community approach is they
themselves becoming a critical and reflective community worker. It means when Im doing work
related to community and performs whatever tasks, I will do it with probing, questioning and
proper planning and when things done, I will reflect, evaluating feedback and criticizing in order
to ensure continuous improvement and upgrade service quality towards community. As a result I
will become a professional community worker! In addition critical reflection specifically will
move me towards a broader, more encompassing, more holistic, more complex sense of
professional self, more affirmed and more specifically developing a self-directed, an integrated
sense of self, an empowered sense of self and a sense of self affirmation (Fook and Askeland, p.
48-49). In short there are so many benefits that the practitioners will get in developing their
personal and professional development.

The challenges:
To have the best in our life often inevitably inviting challenges. When we adopting critical
community practice actually we are facing the status quo that is in possessing of power and full
force of civil service, police and judiciary may become politicised. The status quo may enact as
many as possible laws to stop the change coming from the community and restrict the movement
of civil societies such as in the context of Malaysia we have a draconian law, Internal Security
Act (1960), The Societies Act (1966), College University and University Act (1971) and many
more. Fortunately the government amended these laws after lost 2/3 majority in Parliament
recently to loosen the grip. Some of the past activists and practitioners have to pay a very high
price in bringing change within community. Antonio Gramsci was imprisoned by Mussolini for
10 years until his death in 1937 (Ledwith and Springett, p.159), Anwar Ibrahim was imprisoned
in Malaysia prison for almost 8 years, Nelson Mandela spent most of his life time in prison for
27 years, Freire was arrested twice, imprisoned and was exiled for 16 years (Pyles, p.68) and
without an exception to Dolci (1981, p.xvii) when he said in Sicilian Lives:
I was arrested during a strike we had organized to invent work. Sent to Palermos Ucciardone
Prison....
In the context of international, community worker in civil society facing a very big challenge
when they go against the super power America in combating various types of oppression
including exploitation, marginalization, powerlessness, cultural imperialism and violence upon
developing countries. I still remember when America invaded Iraq in 2002, ABIM was playing a
leading role in Malaysia to create massive awareness to urge America to stop the war. We
believe as Gramsci (1977, p.4) said that wars are waged for reasons of commerce, not
civilization because America was claiming to liberate Iraqi people from Saddam Hussein and
ostensibly civilised the whole Iraqi! As a so-called world police and pre-emptive action, America

could simply arrest as whoever are seem to bring threat to them and send to Guantanamo Bay
(now already close). This is a big challenge for us in adopting critical community approach.
Secondly, there might be a minority of people in community who are resistant to change because
of nostalgia syndrome (Gann, p.96) and contradict to their personal interest. They are not ready
to leave their so-called sweet memory and moving forward for a better change within themselves
and community. Some of them have personal interest because if change happen they will lose
what they want. In the process of change, not all people could accept positively and many of
them in the state of denial, anxiety, fear, guilt, depression, disillusionment and hostility (Fisher,
2003). As a critical community practitioner, we must always be patient in facilitating and
educating the community to gradually accept the change and moving forward because sometime
the community need ample space and time and the most important not imposing them otherwise
we become a new oppressor!
Finally, it is difficult for everybody including me going beyond comfort zone or critical edge. At
this point I agree with Banks (2007, p.136) that being a critical practitioner is about more than
being competent and reflective practitioner, It is about being a person of courage, reflexivity and
practical wisdom and this quality possession would able the practitioner to go beyond comfort
zone. We have to have a high discipline, big sacrifice and forward looking to go beyond the
comfort zone. If we clear about our big and noble role in critical community practice, the big
impact that the community will receive and the flourished democracy in our country, I believe
we are able to foresee the comfort zone is just like a tiny ant! It is small matter and nothing to
lose.
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