1 W. Rostow The Stages of Economic Growth, C.U.P. New York, 1960; also F. Harbison and C. A. Myers Education, Manpower and Economic Growth, McGraw-Hill 1964.

2 De-Institutionalising: African Style by Tony Visocchi, New Blackfriars, Oxford, June 1978 for a discussion on such points.

3 Franz Fanon The Wretched of the Earth, On Violence, The Grove Press Inc. New York, 1968. In this connection an observer at the 1976 Unctad IV Conference in Nairobi, Kenya, remarked Given a more just price for tea, copper, coffee etc. to the developing nations, who will benefit? Is it the coffee pickers or copper miners? sadly, no. It is the emergent neo-colonialist elite minority that has been and is profiting in the developing countries. So we have repeated on the national scenes the same injustices and exploitation that we observed on the International scene. This was played down at Unctad IV. Perhaps a contributing factor to the intransigency of the developed countries was the spectre of unjust national economic systems in the Third World. The delegates of the Third World at Unctad IV if anything by their life style and appearance, showed just as much affluence as their counterparts from the developed world. It was hard to believe they were deprived or oppressed. Significance of Unctad IV by Michael Drohan, African Ecclesiastic Review (AFER) December 1976 pp. 347-348.

4 D. Goulet The Cruel Choice, Athenum, New York 1975 p. xiii

5 James D. Sangu, Bishop of Mbeya, Tanzania Justice in the African Context AFER April 1976 p. 98. We need little reminding of the cold war at prslent nging in Africa as American, French, Belgians, British, Russians and Cubans fight for influence in Rhodesia, Zaire, Ethiopia and elsewhere. Although we in the west boast and challenge the communist bloc to match the quantity of aid that we give we seem to overlook the fact that the Russians were not cdonial masters in Africa, that they support the Black nations in their struggle against the white dominated southern African regimes, and that they do not need to exploit African natural reaources as we in the west do. In fact in comparison to the west, they appear benign and helpful to black African states. So much so that the BBC World service reported (12/6/78) that no less a figure than President Nyerere of Tanzania has condemned the recent actions of the west in Africa and praised the Russians and Cubans.

6 Cf. Paolo Freire Pedagogy of the Oppressed, Penguin Books, 1972 chapter 1.

7 We are indebted to D. Goulet (op. cit.) for this summary although we would personally stress more the community aspect. Goulet in his turn was inspired by Professor A. Maslow's works Motivation and Personality, Harper & Row, N.Y. 1954 and Toward a Psychology of Being, D. Van Nostrand Co. N.Y. 1962. It is also interesting to note that Gail Sheehy used precisely the same works by Maslow to describe the needs of people in a totally different kind of society, which would seem to underline our remarks on pp. 2 and 3 (of this paper).

8 The present author has lived and worked with peasant communities in Ireland, Italy, North, East and West Africa, as well as in the wealthy technocultures of Europe and the eastern seaboard of the USA.

9 This is a general term applied to all matters of home care, domestic science, care of family and children etc.

10 Just as Pope Paul in Populorum Progressio outlined a more holistic and integral approach whue most people were still talkiing in terms of socioeconomic development, so certain missionaries were already talking about socioeconomic development while the rest of the world was talking in terms of economic development. Cf. John J. Considine The Missionary's Role in Socio-Economic Betterment, Newman Press, Westminster, Maryland, 1960.

11 Pope Paul VI Populorum Progressio, CTS edition The Great Social Problem, London 1967, nn. pp. 14-15.

12 Dr Gregory Kpiebaya, Bishop of Wa, Ghana Evangelisation and Development, The Standard, Accra, Ghana, 14 April.

13 Peter P. Derry, Archbishop of Tamale, Ghana Opening Address from the report of the seminar Self-Reliance and Christian Responsibility, Department of Socio-Economic Development, Tamale, 6-10 Jan. 1975.

14 Emmanuel Milingo, Archbishop of Lusaka, Zambia Development: An African View AFER Aug-Sept 1976. The rather disjointed nature of this article is explained by the fact that it was compiled from notes taken during a series of lectures given by Archbishop Milingo in London, Ontario from 19-26 Jan 1976.

15 Archbishop Deny op. cit.

16 Philipians 2:6-8, Jerusalem Bible. We are unable to give a summary of liberation theology here and refer the reader to Gustavo Gutierez Theology of Liberation, Orbis Books, N.Y. 1973, p. 149 et seq. Not a Scripture scholar, I found the articles on freedom and related subjects in the Dictionary of Biblical Theology Leon-Dufour, X. S.J. Geoffrey Chapman, London 1970 pp. 270 extremely helpful. One could also read with special reference to Africa, The Bible and Liberation Theology in Africa by Laurenti Magesa, AFER Aug 1977 p. 217.

17 I use the term Church Worker to designate those who work full-time for the Church either cleric, religious or lay, male or female, black or white. I tend to make no difference between black and white members of the clergy as the former through years of seminary training either in their own countries or seminaries in Europe have been effectively socialised into the Western tradition.

18 Archbishop Derry op. cit.

19 For a fuller discussion of education in Africa cf. Education in Africa by Tony Visocchi, New Blackfriars, Sept 1977.

20 It may seem strange to some that I should be using the work of Carl Rogers in an African, peasant, rural context, but so far I have read nothing that bears out my own experience than Roger's concept of organismic sensation, the African's total involvement in whatever he is doing at that moment. Cf. On Becoming a Person by Carl R. Rogers, Houghton Mifflin Co Boston 1961. pp. 22 and 105.

21 F. Stevens in a thesis presented to the Department of Adult Education, Manchester, UK 1976 in which she studies the effects of basic communities in Brazil, Tanzania and Uganda.

22 The question of Funding Agencies and their selection of projects acccudmg to their own criteria as influencing missionary activity will be the subject of a separate article.

23 We shall return to this point in the article proposed above in 22.

24 A theory which maintains that if we could only know the difficulties involved in starting a development project we would never undertake it in the first place, the hiding hand comes in unexpectedly to help us, just as things unexpectedly happen to obstruct the project. Development Projects Observed, Albert O. Hirshman, The Brookings Institution, 1976, p. 13.

25 Paolo Freire Pedagogy of the Oppressed Seabury Press edition p. 85.

26 One man no chop John Kirby S.V.D. Word USA Techny, III. April 1978 p. 5.

27 T. R. Batten, The non-directive approach in group and community work, OUP London, 1967 pp. 27-28.

28 Jane Vella and Rosario Drew Community Education for Development AFER Feb 1977.