Approaching a community as an ‘outsider’ can limit the potential for meaningful, two-way engagement that is of benefit to both parties. This approach is typical of short-term consultative processes, where there is little opportunity for genuine rapport and trust to be developed between parties. Instead, developing a long-term relationship with the community and – critically – on the community’s terms is important for success. This requires listening and learning from the community about important local matters, understanding who are the community leaders, power-holders and those potentially marginalised, and respecting community priorities and values.
Developing an understanding of local identity, in particular, is very important to this (e.g. Manzo and Devine-Wright 2014). Local identity is a combination of both the local culture and the physical place – and it underpins a range of local norms and practices, as well as being an important antecedent for place-protective behaviour (e.g. local opposition to a locally unwanted land use). Multiple identities always exist in a single place, and the interplay between identity groups can be a core driver of local politics, conflict, innovation, and cultural growth.
With regard to Aboriginal or Torres Strait Islander communities, a fundamental point of respect and regard is to engage with communities in a way that embraces and promotes their sovereignty. Projects that are First Nations led and governed are those that are most successful in Aboriginal and Torres Strait Islander communities. This can require government and/or industry to adopt different governance and engagement practices, but such an approach not only will enhance the potential for successful engagement, it will also be a mark of respect for the First Nations of this continent, and their people.
In a more general sense, there are insights across community engagement that are instructive and generalisable. The issue paper flagged a good coverage of community engagement concepts as they currently stand. However, we note that despite these concepts being well established in the realms of academia and practice, community conflict and disenchantment remains. Building standards for engagement on principles of justice (further elaborated in response to Q9) offers opportunities.
First, and foremost, people want to be dealt with honestly. They do not want to be told lies, partial lies or have the truth somewhat hidden. If there is a problem, they want to know about it. They want to know who stands to gain from the proposed infrastructure, who stands to lose, and in what way. They want to know if the decision-makers have any “skin in the game”, and what sort (such as mates who could benefit from it, or political/financial affiliations.) They want honest straight- talking. This is the essence of being treated with fairness.
People want to be respected as having a genuine interest in the proposal and having legitimate concerns about it. They want full and respectful answers to the questions they put forward and they want detailed information. Importantly, any issues with how the project might affect their livelihood, personal life, community and the local environment need to be fully considered and responded to.
Individuals and communities want to interact with people who have the potential to understand their position. Many people from towns and cities have limited or no understanding of rural living - they don’t dress in the same way and they don’t talk the same language. Many don’t understand how farming works and they don’t understand what makes small rural communities tick, or the unique challenges with regional living compared with urban life.
So, choosing the right people to run the community consultation is a major part of setting off on the right foot. Related to the points on local identity, having people leading consultation who have life experiences that align them with the communities they are engaging will be a benefit. Critically, too, those people leading engagement must be empowered to have authority to make decisions based on community feedback. Best intended community engagement practitioners have had their effectiveness undermined by not having - or not being perceived by the community to have - real power to influence the project or initiative based on community input (e.g. Colvin et al. 2016).
Colvin, R. M., Witt, G. B. & Lacey, J. 2016. How wind became a four-letter word: Lessons for community engagement from a wind energy conflict in King Island, Australia. Energy Policy, 98, 483-494.
Manzo, L. C. & Devine-Wright, P. (eds.) 2014. Place Attachment: Advances in Theory, Methods and Applications, London and New York: Routledge.
Response contributed by (alphabetised):
- Dr Bec Colvin, Lecturer, Crawford School of Public Policy, Rebecca.Colvin@anu.edu.au
- Associate Professor Katherine Daniell, Research Lead, Autonomy, Agency and Assurance Institute & Fenner School of Environment and Society, Katherine.Daniell@anu.edu.au
- Dr Will J. Grant, Senior Lecturer, Centre for the Public Awareness of Science, will.grant@anu.edu.au
- Dr Catherine Gross, Visiting Fellow, Fenner School of Environment and Society, Catherine.Gross@anu.edu.au
- Paul Wrywoll, Postdoctoral Fellow, Crawford School of Public Policy, Paul.Wyrwoll@anu.edu.au