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Jaiyebo-Okoro, Critical Enabling Factors for Decolonisation in Christian Development Organisations    82 

  

 

Critical Enabling Factors for Decolonisation in 

Christian Development Organisations 

 

Toluwanimi Jaiyebo-Okoro 
 

 
 

The rise of the “Black Lives Matter” movement in 2020 brought to the fore issues such as racism, 

oppression, and colonisation within international development practice. In spite of organisations citing 

commitments to decolonisation, day-to-day tools and ways of working are arguably not always fit for 

such purposes. Against this backdrop, this article outlines four critical enabling factors (CEFs) for 

decolonisation relevant for Christian Development Organisations (CDOs): lament, epistemic justice, 

diverse and inclusive representation, and the embrace of non-neutrality. This list is not intended to be 

exhaustive, but represents a starting point for organisations that want to embark on the journey towards 

decolonising their practice. 

 

 
Introduction 

The rise of the “Black Lives Matter” movement in 

2020 brought to the fore pre-existing issues of racism, 

oppression, and colonisation within international 

development practice (see, for example, Khan, 

Dickson and Sondarjee 2023). Still, in spite of 

organisations citing commitments to such goals as 

localisation, collaboration, and shifting the power,
1

 day-

to-day tools and ways of working are not always fit for 

such purposes. Funding is concentrated in the Global 

North, and concepts and theoretical frameworks 

developed in the Global North typically evidence a 

limited understanding of social norms and local realities 

on the ground. The widely used practice of “capacity 

building,” for example, fosters the idea that the Global 

South is undeveloped, primitive, and lacking in skills and 

abilities. Meanwhile, the Global North is positioned as the 

possessor of knowledge, solutions, and expertise, and thus 

the capacity builder, reinforcing the idea that one group 

of people know something that the other does not 

know.  

This article aims to outline critical and practical 

enabling factors for decolonisation relevant for 

Christian Development Organisations (CDOs). I will 

begin with a brief overview of my social and cultural 

location in order to clarify my own positionality. My 

professional career has been spent working in 

international development; four years in the Global 

South and four years in the Global North, which is 

where I am currently based. These experiences have 

 
1

 See, for example, https://www.bond.org.uk/news/2021/10/mapping-for-the-shifting-of-power-a-system-change-

approach/. 

given me insights into different sides of the power 

dynamics divide. I know what it is like to be powerless 

and dependent on instructions and funding from 

headquarters in the Global North, and, while working 

in the Global North, I have made decisions about who 

should be funded to do what, for how long, and on what 

conditions. I have had my capacities “built” when I was 

in the Global South, and I have provided “capacity 

building” to partners in the Global South from my 

position in the Global North.  

On a personal note, I am from Nigeria, a country 

in the Global South, educated largely in the Global 

North, and currently undertaking PhD research on 

decolonisation within international development with 

an institution in the Global North. I am therefore 

acutely aware that, though a “Southerner” and a staunch 

advocate for decolonisation, I am, as Moosavei puts it, 

“privileged by coloniality and even implicated in its 

enduring structures of inequality” (2020, 333). Lastly, as 

a Christian studying colonisation, its ongoing effects, 

and how Christianity is intertwined with this history, I 

have been led on a journey of deconstructing my faith. 

For me, this involves questioning and examining the 

role (both past and ongoing) of Christianity in slavery, 

oppression, racism, and injustice. 

These experiences have caused me to struggle with 

tensions around whether I have any right to decry the 

systems from which I have benefitted and continue to 

benefit. I have found some respite in the distinction that 

Grosfoguel (2007) makes between social location and 

https://www.bond.org.uk/news/2021/10/mapping-for-the-shifting-of-power-a-system-change-approach/
https://www.bond.org.uk/news/2021/10/mapping-for-the-shifting-of-power-a-system-change-approach/


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Jaiyebo-Okoro, Critical Enabling Factors for Decolonisation in Christian Development Organisations    83 

  

epistemic location in relation to decolonisation, which 

simply means that it is not about “where you reside but 

where you dwell” (Mignolo 2011, xiii). Dunford (2017, 

388) explains this clearly, saying that thinking through a 

decolonial lens, or indeed a colonial lens 

 

…relates not to where you happen to be, or 

where you are from, but to the perspective from 

which you think. As much as it is possible for 

someone residing in a marginalised community 

to adopt the worldview of the coloniser, it is 

possible for someone in a distant location to 

attempt to think from the geo-epistemic 

perspective of those threatened by global 

coloniality. 

 

To be able to think through a decolonial lens, 

regardless of our social or cultural location, we must 

first address the role the institutions we are affiliated 

with played in relation to colonisation and coloniality, 

including the harm they caused, and then work actively 

to bring about redress, redistribution, and 

reconciliation. Ultimately, we need to be intentional 

about working together to realise our decolonial quest 

for justice and healing, and to dismantle systems of 

oppression. While we are not to blame for the past, the 

future is our responsibility. 

I begin this discussion with a brief attempt to define 

decolonisation, before making a case for decolonising 

international development. This leads to arguments for 

four critical enabling factors (CEFs) that must be 

present in CDOs for them to experience meaningful 

decolonisation. 

The first CEF is lament, because acknowledging 

and lamenting the harm Christianity has brought 

through colonisation and Christianity’s ongoing role in 

coloniality is an integral first step towards 

decolonisation. Lament provides a redemptive 

framework that allows people not only to express their 

suffering, confront privilege, and mourn the pain of 

others, but ultimately to affirm their hope in God to 

bring justice. The second CEF is a focus on epistemic 

justice, which calls for CDOs to reflect on how they are 

replicating colonial legacies of epistemic injustice within 

their practice by considering questions such as “Whose 

knowledge counts?” and “Who is creating knowledge?” 

Diverse and ethical representation is the third CEF and 

includes not only diverse and inclusive representation 

within CDOs, but also ethical representation in how 

stories are told, including, for example, confronting the 

vocabulary of “rescue” that is rife among Christian 

organisations, especially anti-slavery CDOs. Last is the 

embrace of non-neutrality. Clinging to the idea of a 

perceived neutrality dissociates CDOs from the 

colonial legacy that they need to acknowledge through 

lament.  

The CEFs discussed in this paper were drawn from 

existing literature and include examples of organisations 

putting them into practice. These CEFs are not 

intended to be exhaustive; they simply provide a starting 

point for CDOs that want to embark on a journey of 

decolonisation. 

 
What is Decolonisation? 

There is a lack of consensus on the definition of 

decolonisation despite its increasing use and popularity. 

Stein and de Andreotti (2016, 978) define 

decolonisation as “an umbrella term for diverse efforts 

to resist the distinct but intertwined process of 

colonisation and racialization.” This includes “... 

finding out how you benefit from the history of 

colonisation and activating strategies that allow you to 

use your privilege to dismantle that…” (Sanchez 2019, 

referenced in Linh 2020). It also includes “unlearning 

and undoing the harms of colonization” (Asadullah 

2021, 28), such as systematic racism (Mignolo 2017), 

appropriation of land and resources (Frankema 2010), 

enslavement (Chibuike Anyanwu and Johnmary Ani 

2020), economic instability (Ocheni and Nwankwo 

2012), and within international development 

specifically, the system of white saviourism that 

measures former colonised people “against a standard 

of Northern whiteness and finds them incomplete, 

wanting, inferior or regressive” (Peace Direct 2021, 16). 

Regardless of the lack of consensus on a common 

definition, what all approaches agree on is that 

decolonisation involves dismantling the monopoly in 

knowledge production, decentring power from the 

hegemony of the Global North, and undoing colonial 

ideologies that position Western thought and 

approaches as superior. It is about building “a 

participatory system where power and resources are 

redistributed, and a plurality of voices and interests are 

respected” (Lazzarino 2019, 2). It is essential that these 

principles become “embedded within every aspect of 

the organisation, as opposed to something that is 

considered a nice-to-have” (Linh 2020). 

 

The Case for Decolonising International 

Development 
Manji and O’Coill (2002, 568) argue that the field 

of international development has moved “from 

missionaries of empire to missionaries of 

development,” from the civilising mission to the 

developing mission. Colonial labels such as 

“barbarians” or “animals” have been replaced by less 

overtly degrading phrases like “underdeveloped” or 

“Third World.” yet are nonetheless “imbued with 

narratives of othering, backwardness or exoticization” 

(Kagal and Latchford 2020, 22; Khan et al. 2023, 15). 

The rhetoric around "development” suggests that 

progress is linear and that "developing" nations in the 



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Global South should strive for and achieve the 

"developed" status of many countries and cultures in the 

Global North (Shallwani and Dossa 2023, 67). 

International development has been considered 

akin to the “White Saviour Industrial Complex” (Cole 

2012a; Hanchey 2016; Khan et al. 2023). This occurs 

when “historically colonized countries and people are 

considered as having fewer capabilities, coupled with 

the impression of benevolence and altruism of Western 

agents” (Khan et al. 2023, 16). This colonial power 

matrix “elevates people of White European descent 

despite their role in exploiting and dispossessing people 

from the Global South” (Khan et al. 2023). Their 

“sense of obligation” (Heron 2007, 26) to save the 

Global South (considered as lacking the determination 

and intellect to do so on their own), is guided by a 

perception that they, development professionals from 

the Global North, are more capable, more intelligent, 

and thus more “developed” than people from the 

Global South, which of course maintains a “paradigm 

of coloniality” (Benhadjoudja 2023, 85). 

This White man’s burden, a term coined by 

British poet Rudyard Kipling in 1899 to encourage the 

colonisation of the Philippine Islands to save the Global 

South typically accompanies a failure to acknowledge 

the role of the colonisers in creating and maintaining 

the inequalities that have led to the “lack of 

development” (Khan et al. 2023). Indeed, international 

development has not been framed “in the language of 

emancipation or justice, but with the vocabulary of 

charity, technical expertise, neutrality, and a deep 

paternalism” (Manji and O’Coill 2002, 570). 

Hanchey affirms these ideas when she posits that  

 

whether provided by governments or non-

profits, aid perpetuates paternalistic 

relationships between providers and recipients 

by assuming a lack of agency on the part of those 

served and enabling a superiority complex in its 

purveyors. Structurally, developmental aid 

further reinforces the systems it purports to 

change (2020, 262). 

  

This purported shift from colonialism to 

neocolonialism through international development is 

nevertheless nuanced. Uma Kothari, in A Radical 

History of Development Studies, provides perceptive 

insights on the link between colonisation and 

development, arguing that there are both points of 

continuity and divergence between colonialism and 

development. Using personal narratives of former 

colonial officers who went on to work within 

international development, Kothari aims to understand  

 

the varied articulations of the transition from 

‘colonialism’ to ‘development cooperation’ and 

the ongoing relationship between colonial forms 

of rule and governance and the purpose and 

practice of development (2019, 118). 

 

Continuities highlighted include the career 

movement of former colonial administration officers to 

international development consultants and teachers 

(Kothari 2006). Such movement may well blur the lines 

between the values and identities of the colonial legacy 

and those in the international development community 

(Pieterse and Parekh 1995). Other continuities include 

governmental and regulatory structures that control and 

limit distribution of resources and replicate colonial 

discourses of knowledge and power. Goldsmith argues 

that these are ultimately for the benefit of the Global 

North and come at the expense of the Global South, 

with the latter playing the primary role of supplying low-

cost labour and raw materials (1997). 

While most of the literature around colonisation 

and international development focuses on points of 

continuity, Kothari argues that there are also points of 

divergence that cannot be ignored. She argues that 

throughout the 1950s there was already a shift towards 

international development, with the colonial 

administration introducing and offering more 

development related activities (2006), such as health, 

education, and other social programmes (Midgley 

2003). Another point of divergence between 

colonialism and international development is 

demonstrated in the increased diversity of actors 

involved in international development in relation to 

gender, ethnicity, and class (Kothari 2006) compared to 

those involved in the White male-dominated colonial 

administration. Despite this diversity, however, such 

workers continue to work within structures that were 

established during colonialism. Though there are no 

doubt additional points of divergence, I will continue to 

focus on the continuities in the discussion that follows. 

 

Where Is the Response?  

Among the strongest of continuities are decisions 

about development funding. In the earliest stages of 

deciding how funding is distributed, the legacy of 

colonialism is clearly present. Becker (2020) finds that 

Britain and France provide almost 10% more in aid to 

former colonies than they do to other countries. The 

proposal development stage of securing funding tends 

to be led by organisations in the Global North, with 

practitioners from the Global South invited to 

“participate.” This is a consultative collaboration in 

which Southern practitioners act in the role of 

consultant to Northern practitioners, with the latter 

retaining authority (Biggs 1989). When funding is 

secured, control of the funds is retained in the hands of 

organisations in the North to “administer” for the 

developing world subjects. The Southern organisations 



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invited to participate in the response are those that fit 

into the hegemonic culture and speak the lingo. 

 

Who Leads the Response?  

As stated above, among the key questions raised 

around decolonization are “Whose knowledge 

counts?” and “Who is creating knowledge?,” because 

whoever is producing knowledge becomes the “expert” 

and shapes the way the world is seen and known 

(Narayanaswamy 2019). In my experience in the world 

of international development, the Global North 

produces the knowledge and attempts to pass it down 

to the Global South through “capacity building.” This 

widespread term within the sector reinforces the idea 

that one group of people knows something that the 

other does not know (de Bruin and James 2020). The 

associated wage difference between expat and local 

personnel further entrenches this inequality, resulting 

in the devaluation of the skills and expertise of Global 

South practitioners (Peace Direct 2021). Indeed, my 

colleagues in the Global South saw terms like 

“expatriate” as colonial adjacent/lite. 

One consequence of White saviourism is that 

development workers are placed in positions of 

authority because of their race and/or proximity to 

whiteness, not due to their actual skills and knowledge. 

Furthermore, as Khan et al. note, “These narratives 

promote an alterity process between us and them and 

reinforce the idea that we can solve their problems” 

(Khan et al. 2023, 23). This applies equally to people 

from the Global South who due to their proximity to 

Whiteness, either through speaking the lingo, their 

education, or language have aligned “themselves with 

White norms, worldviews and approaches and have, 

therefore, often been complicit in reinforcing White 

supremacy and reproducing White Saviourism” 

(Shallwani and Dossa 2023, 59). 

 

How Is the Response Documented?  

It must also be acknowledged that the tools and 

ways of working within international development are 

determined by the Global North. Log frames, 

implementation plans, and reporting systems are often 

imposed by organizations from the Global North on 

those in the Global South, and typically without 

addressing local historical and cultural perspectives. 

Authorship of data is maintained by Northern partners 

who extract stories, publish them, and essentially speak 

for the South (Pinet and Leon-Himmelstine 2020). In 

addition to authorship, the access and management of 

data remains with Northern partners, with information 

rarely returning to participants and partners in the 

South. 

 
2 All scripture citations come from the New International Version (NIV) of the Bible.  

Shallwani and Dossa (2023) argue that the 

monitoring and evaluation of international 

development projects by the Global North focuses on 

the White subject as the agent of change, the saviour, 

and the objective authority. As a result, the "feel good" 

aspect of White saviourism is reinforced (Ibid., 58). In 

the process, it promotes Whiteness as the standard, 

highlights weaknesses and issues in the lives of people 

in the Global South, and shows how solutions created 

and sponsored by the Global North are required and 

helpful. 

 

Critical Enabling Factors and Good Practices  
Given how the institutions of international 

development have been influenced by the power of the 

Global North, it has become essential for the 

international development community to decolonise. 

Though not all international development organisations 

and actors may have direct linear connections with 

colonialism, those involved in international 

development must “consider how they benefit from 

Global North power and privilege, including benefits 

derived from the legacies of colonialism” 

(GADNetwork 2022, 12). To do that well, international 

development organisations, and especially Christian 

development organisations, must cultivate CEFs if there 

is to be any reasonable hope of development that does 

not cause harm by perpetuating this system of power. 

As a reminder, the four CEFs I highlight here are 

lament, epistemic justice, diverse and ethical 

representation, and non-neutrality. 

 

Lament 

Theologian Amanda Kaminski sees lament as 

engaging the Divine in an honest struggle that demands 

justice and brings the praying person’s brokenness to 

the redeeming God without sanitising the suffering that 

might have been engendered by one’s confusion or 

anger about God’s complicity or inaction. Further, 

prayer in this tradition goes beyond the spiritual and 

emotional dimension of praxis by redressing 

grievances, naming offences, and seeking to re-establish 

new social connections in the wake of the total wreckage 

experienced in trauma (Kaminski 2013, 4). 

Kristin Hamilton, a theologian with a research 

interest in systems of lament, describes lament as “an 

expression of sorrow” that can take different forms 

including “confession, despair, and protest” (2019, 89). 

Biblical scripture is intertwined with such instances of 

lament, both corporately and individually (Muthiah 

2021).
2

 Examples include the corporate lament of 

confession in Daniel 9:5—“we have sinned and done 

wrong. We have been wicked and have rebelled; we 



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have turned away from your commands and laws'' (The 

Holy Bible, Daniel 9:5).
 

An individual lament of 

repentance is seen in Psalm 25:11—“For the sake of 

your name, Lord, forgive my iniquity, though it is great'' 

(The Holy Bible). Psalm 10:1 shows a lament of protest 

where the author cries out—“Why, Lord, do you stand 

far off? Why do you hide yourself in times of trouble?” 

(The Holy Bible). 

According to Hamilton, as CDOs and their staff  

 

identify their privilege and place within 

oppressive systems…, lament provides space 

and language to imagine and cling to God’s 

faithfulness in the face of tragedy, suffering, and 

sin, whether it is one’s own or someone else’s 

(2019, 93).  

 

For those who benefit from Global North privilege 

and power, “lament teaches us to place ourselves in the 

path of pain that is not our own.” It allows for the 

mourning and protesting of the pain of others (Ibid., 

94). 

For those on the receiving end of the colonial 

matrix of power, lament offers a redemptive framework 

as people are led to turn, complain, ask, and trust” 

(Vroegop 2020). Lament encourages those who have 

been wounded by injustice to turn to God for healing. 

Through complaint, they can express their suffering 

honestly, and can demand the justice they yearn for. 

Through trust, they “can reaffirm their hope in the One 

[God] who judges justly (Ibid.).  

For Christian and Christian-affiliated development 

organisations, the practice of lament as a first step 

before taking practical steps to decolonise, calls for 

sitting “with the discomfort and the pain that [they] have 

contributed to, not always necessarily as individuals, but 

part of a system” (Blair 2020). Corporate lament can 

help to bring to light areas of injustice that might 

otherwise remain hidden and allows for the community 

to “embrace the pain of the excluded” (Dickie 2021, 9) 

and stand in solidarity with those who have suffered and 

continue to suffer from ongoing legacies of coloniality. 

As Johnson-Barrett (2005, 335) says,  

 

The ability to sit with suffering, to recognize 

how painful it is, and simply to be there…is an 

enormous gift. The simple attention-filled 

presence of a listener is itself a form of comfort 

(quoted in Dickie 2021, 11). 

 

Good Practice for Lament: The Church of England 

Report, From Lament to Action: Lament is a 

developing concept, often used in connection with 

racial justice (Vroegop 2020; Hamilton 2019; Muthiah 

2021). Although not from the development sector, one 

good example is the report of the Church of England’s 

Archbishops’ anti-racism taskforce published in 2021 

which provided recommendations to the Church of 

England for combating racism and promoting racial 

justice (Church of England 2021) 

In this report, which provides 47 recom-

mendations and an implementation action timetable, 

the taskforce acknowledges the harms that the Church 

has been complicit in committing: 

 

The Christian narrative of reconciliation offers 

us an invitation to confess the sin of racism, and 

to acknowledge our past and present complicity 

in various forms of ethnic discrimination and 

racial prejudice, so that we may truthfully and 

honestly work together to build the kingdom of 

God here and now (Church of England 2021, 8). 

 

The taskforce acknowledges the regret and grief 

expressed by the Church about racial sin, but recognises 

that true repentance calls for more than just regret and 

is intentional in moving towards the next steps of 

commitment and action. 

 

Epistemic Justice 

The impact of colonisation on knowledge 

production has been the creation of an epistemic 

hierarchy and intellectual imperialism that “privileges 

Western knowledge and cosmology over non-Western 

knowledge and cosmologies…” (Grosfoguel 2007, 217). 

This has led to epistemic injustice through global 

epistemicide, which, as Meghji says, is the erasure of 

non-Eurocentric ways and forms of knowing and 

knowledge (Meghji 2020). Epistemic injustice occurs 

when the concepts and categories through which a 

people understand themselves and their world are 

either replaced or negatively affected by the categories 

and concepts of the colonisers (Bhargava 2013). 

Thus, the second CEF, epistemic justice, calls for 

CDOs to consider questions such as: What resources 

or books are influencing our theology? What voices are 

dominant in our practice? Whose knowledge counts? 

Who is creating knowledge? As mentioned above, 

intellectual imperialism has resulted in Northern 

development workers being regarded as experts in 

places located in the Global South, because whoever is 

producing knowledge becomes the “expert” and shapes 

the way the world is seen and known (Narayanaswamy 

2019). The parallel wage difference between “expat” 

and “local” personnel further entrenches this division, 

resulting in the devaluation of the skills and expertise of 

Global South practitioners (Peace Direct 2021). 

As stated above, in the international development 

sector, knowledge is typically produced in the Global 

North or informed by patterns of thinking that originate 

in the Global North, and then passed to the Global 

South through activities such as “capacity building.” 



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This widespread term within the sector reinforces the 

idea that one group of people knows something the 

other does not know (de Bruin and James 2020). 

Indeed, when Northern thinkers “go South,” as 

Hountondji points out, they tend to be in  

 

search not of knowledge but only of materials 

that lead to knowledge and, if need be, to a 

testing ground for their findings. They do not go 

searching for paradigms or methodological and 

theoretical models; rather, they go hunting for 

information and new facts that are likely to 

enrich their paradigms (1997, 11).  

 

This is made explicit in the common terms used in 

international development, like “fieldwork.” Northern 

researchers, akin to laboratory technicians, go to the 

“field” for “samples,” not to gain knowledge; after all, 

they are at the top in the epistemic hierarchy. 

Epistemic justice calls for all organisations, 

especially those from the Global North, to reflect on 

how their practices enable and sustain intellectual 

imperialism and how they can work to dismantle the 

epistemic hierarchy and together construct a fairer and 

more just system of knowledge creation and 

management.  

 

Good Practice for Epistemic Justice: Christian Aid, 

Decolonising Evaluation: The Global Monitoring, 

Evaluation and Learning (MEL) team at Christian Aid 

has been in the process of decolonising their evaluation 

practice, recognising that colonial history, systems, and 

conceptions of knowledge and power have had a 

significant impact on how they carry out evaluations. In 

conversations with colleagues and peers across fifteen 

countries, they discovered that rather than being locally 

planned and led, evaluations were largely externally-

driven and created in response to donor needs or 

external criteria. They found that evaluations ended up 

undervaluing the knowledge of local practitioners. 

Additionally, they observed that Eurocentric ways of 

generating knowledge were given priority over 

indigenous methods of knowledge creation and 

dissemination (Backhouse 2022). 

In response to these findings, Christian Aid put 

together some recommendations towards a decolonial 

approach to evaluation practice that any organisation 

looking to decentre power and bring about epistemic 

justice could use. Importantly, these include learning 

from Global South practitioners and organisations who 

have already developed decolonial approaches to the 

issues being addressed. Among some of these 

innovative decolonial methodologies are oral, pictorial, 

and video reporting, thus expanding our 

“understanding of expertise, proactively seeking 

evaluators with lived experience of the intervention 

context” (Backhouse 2022). 

 

Diverse and Ethical Representation 

Decolonisation cannot happen without a third 

CEF, visible diversity, inclusivity, and ethical 

representation. At present, there is a serious diversity 

deficit in international development organisations 

headquartered in the Global North. In a 2018 study of 

charities in the UK, Inclusive Boards found that 62% of 

top charities in the UK by income (including CDOs) 

had all White boards and out of 2,000 senior leadership 

teams, only 5.3% of their members were non-White 

(Inclusive Boards 2018, 4). Roxane Gay famously 

stated that “we assume whiteness is the default because 

whiteness, historically, has been the default. This is one 

of the many reasons diverse representation matters so 

much. We need to change the default” (quoted in 

Bereola 2017). 

Organisations within the international 

development space need to consider “what is needed 

and who is best placed to meet that need?” (Morris and 

Gomez de la Torre 2020). This representation extends 

to the way stories are told. The international 

development sector is rife with controversy around the 

portrayal of the Global South; examples include 

#Kony2012, Band Aid, MSF, and Comic Relief to 

name a few (Whitehead 2023; Cole 2012; Drury 2017; 

Faloyin 2022; BBC News 2019; New African 2015). 

There is an extra layer when it concerns Christian 

organisations and their vocabulary of rescue, which 

involves telling emotive and extreme stories that appeal 

to White Western Christians as ultimate saviours who 

must rise up to save global innocents abroad. As Swartz 

writes: “Theological language of sin, evil, goodness, and 

redemption proliferates. Metaphors of light and 

darkness abound. Promotional materials draw sharp 

dichotomies between rescuer and trafficker” (2019, 99). 

This can lead to more harm than good as context, 

culture, and collaboration are often disregarded.  

 

Good Practice for Representation: Ethical Storytelling 

by Freedom Story: Rachel Goble, co-founder of The 

Freedom Story, a child trafficking and exploitation 

prevention organisation, describes a wakeup call 

conversation with a young girl-turned-lady, Cat, who was 

featured in a documentary that inspired the founding of 

the organisation. They learnt that despite the fact that 

the story was powerful, helped people understand the 

issues, and raised money, Cat did not want to be 

remembered by the world in the light she had been cast, 

and felt that her story had not been stewarded well 

(Goble 2017). This led to the founding of Ethical 

Storytelling (www.ethicalstorytelling.com), a collabo-

rative project offering resources such as templates, 

workshops, webinars, podcasts, and other platforms for 



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exchanging ideas and best practices for storytelling work 

in the international development sector. These include, 

but are not limited to, obtaining deep consent, using 

sunset clauses, acknowledging power dynamics, being 

trauma-informed, and telling stories that balance the 

need to raise much-needed funds with the need to 

humanise and respect those at the centre of the stories. 

The ethos of this ethical storytelling movement is to be 

an “open sourced, nuanced, constituent first, donor 

second collective seeking to change the way we tell and 

consume stories” (Goble 2017). 

 

Non-neutrality  

The final CEF is non-neutrality. Archbishop 

Desmond Tutu famously said: “If you are neutral in 

situations of injustice, you have chosen the side of the 

oppressor. If an elephant has its foot on the tail of a 

mouse and you say that you are neutral, the mouse will 

not appreciate your neutrality” (quoted in Younge 

2009). Notwithstanding, international development 

actors and indeed CDOs typically operate with the 

principle of neutrality, which is taken to mean not 

favouring any sides. By portraying themselves as neutral 

they disassociate themselves from the colonial legacy, 

embracing an “apolitical stance, whereby [they strive] to 

meet community needs without addressing underlying 

political causes, [mirroring] the colonial powers’ relief 

efforts” (Peace Direct 2021, 20). The implication here 

is that local practitioners are unable to assist those in 

need of help in their communities since they are not 

objective and lack the competencies required for 

project leadership. As the authors of Peace Direct point 

out,  

 

The perceived neutrality and expertise of White 

Westerners positions them as benevolent 

humanitarians instrumental to the 

‘advancement’ of the contexts they are operating 

in, reinforcing the ‘White saviour’ mentality that 

is pervasive across the sector (Ibid., 17).  

 

For Christian organizations, neutrality is not an 

option, because Scripture calls upon us at all times and 

places to stand up for justice in support of the poor and 

oppressed. Though doing this wisely and well is never 

easy, and though it can take a lot of courage, it is clear 

that neutrality is not in line with biblical principles. 

Consider the following well-known passages:  

 

“I know your deeds, that you are neither cold 

nor hot. I wish you were either one or the other! 

So, because you are lukewarm—neither hot nor 

cold—I am about to spit you out of my mouth” 

(The Holy Bible, Revelation 3:15-16) 

 
3

 The age of consent is the age at which young people can legally consent to participation in sexual activity. 

 

“But if serving the Lord seems undesirable to 

you, then choose for yourselves this day whom 

you will serve…” (The Holy Bible, Joshua 24:15) 

 

Good Practice for Non-neutrality: Throughout history, 

there have been examples of churches, Christians, and 

Christian communities embracing non-neutrality; from 

support of the Catholic Church for labour movements 

in South America (Daudelin and Hewitt 1995; 

Mészáros 1991), to the Salvation Army advocating to 

raise the “age of consent”
3

 in the UK (Davis 2009; 

Hazzard 1998), to the Church opposing apartheid in 

South Africa (Burns 1977; Cowell 1985). In the same 

vein, CDOs should refrain from remaining silent in the 

midst of difficult conversations, including those around 

coloniality, racism, and other forms of oppression and 

exploitation that arise when working within a sector that 

aims to do “good” for others.  

 

Conclusion 
The critical enabling factors suggested in this paper 

are by no means exhaustive, but nevertheless a good 

starting point for Christian organisations and 

communities working within development looking to 

decolonise their practice. There is no order as to which 

should be more of a priority, but I consider lament to 

be the most important first step from which other CEFs 

will flow. The practice of lament gives agency to those 

who suffer from ongoing effects of coloniality. Through 

having the opportunity to share their story, their pain 

can be acknowledged, and they can begin the process 

of healing (Dickie 2019, 3). From lament flows non-

neutrality, as it causes the community to weep alongside 

those who are hurting, “resist injustice and stand in the 

gap for the abused and afflicted” (Dickie 2021, 9). From 

non-neutrality, the need for ethical representation and 

epistemic justice becomes clearer. 

As I noted at the outset, thinking through a 

decolonial lens starts with acknowledging (and 

lamenting) the role that the institutions we are affiliated 

with have played and continue to play in replicating 

legacies of colonisation. Through this process, we can 

work together to realise our decolonial quest for justice 

and healing, and to dismantle systems of oppression. As 

stated above, while we are not to blame for the past, the 

future is our responsibility. 

 

 

 

 

 

 



Christian Relief, Development, and Advocacy 5(1), Summer 2023  

Jaiyebo-Okoro, Critical Enabling Factors for Decolonisation in Christian Development Organisations    89 

  

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Toluwanimi Jaiyebo-Okoro is a PhD student at The 

University of Nottingham researching decolonisation 

within Christian Development Organisations. She has 

worked within the field of international development 

for over eight years, in Nigeria and England, and her 

current role focuses on supporting churches across the 

world to respond to modern slavery and human 

trafficking in their communities. 

 

Author email: Toluwanimi.Jaiyebo@nottingham.ac.uk  
 

 

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mailto:Toluwanimi.Jaiyebo@nottingham.ac.uk

