Participation for the soul: supporting safety, community and collective care in participatory processes

Key informant: "It's the way that participatory processes are set up, constructed, is a key barrier for people to participate in them."

Interviewer: "Okay, tell me more about that."

Key informant: "Well...They're super boring...Forgive me, but why would you do something voluntarily if it was so tedious?"

At this point in the conversation, both myself and the interviewee burst into laughter. Partly from the bluntness with which this insight was delivered, but also because it sparked a moment of self-deprecating humour as someone working in participation: it can be super boring. This insight – and its antidote – would become a crucial feature across INSPIRE as we learned from seven unfolding pilot participatory processes across Europe.

The seven pilots all utilise creative and arts-based methods to facilitate inclusive and fun participation. While ‘standard’ deliberative and participation methods, let’s be honest, often involve a lot of sitting around, talking, and post-it notes, these methods are all about movement, embodiment and games (to do very serious work). But what we learned through INSPIRE is that it’s not only the method that matters.

Rather, we learned about a set of features that, across pilots, were crucial enablers for participation. These elements related not to the method, not to the topic, nor the policy impact. So, what were they? And why does it matter?

Well, these are simple, human, things, but they are often not a central focus of participation. They might be seen as side elements; obligations; disruptions in a tight schedule. But in INSPIRE, we see them as key enablers for inclusive participation and building collective agency:

Food. Socialising. Relaxation. Music. Humour. Dance. Breaks. Fun.

Together, I call these elements participation for the soul. Regular and well-timed breaks, delicious, plentiful and appropriate food, time built in for socialising and processing, downtime, fun, relaxation, self-care and mutual care, all build crucial foundations for inclusive participation and human connection. These elements are not the sole responsibility of organisers but also fostered through the actions and leadership of participants as well, when they are offered the space to claim such roles.

Participation for the soul can create a sense of safety and security in participation, supporting people to share experiences and develop political voice.

Participation for the soul can create a sense of safety and security in participation, supporting people to share experiences and develop political voice. It can help build community, which can be both an end in itself, or provide a foundation for collective action by developing horizontal relationships and networks. To be cared for, and valued, to feel seen and recognised for your participatory labour, the perspectives you bring and share, is also fundamental for democratic dignity: the recognition of your inherent worth as a democratic agent, either as a group or individual.

In some pilots, these elements were incorporated through co-design of the process – participants expressed their needs and desires for participation, and organisers sought to respond to these needs.

In Bulgaria, the women participating expressed their desire for having nice music, a fresh aroma in the venue, good food, sufficient breaks and frequent changes in activities. This created a relaxing atmosphere where participants felt comfortable, taken care of, and valued. Organisers reflected that these elements made a vital contribution to participants' motivation and meaningful participation.

In Ireland, organisers shared that the participants – migrant women from diverse backgrounds – wanted to socialise, have fun, dance. These were crucial elements that supported their participation and helped create a welcoming and safe participatory space.

In Czechia, participants appreciated that organisers curated an atmosphere at their event from the outset, through good food, a shared dinner, and music. This carefully facilitated space enabled reflexivity, active listening, and collective care across difference in the discussions on a highly polarising and sensitive topic – young men and political extremism.

In Poland, responsiveness and flexibility were key, with breaks playing a pivotal role. Participants – refugees from Ukraine – were able to withdraw from activities and rejoin at their discretion. Individual, group and written contributions meant that people could participate, if, when and how they wanted to or felt able to. Throughout, participants modified and shaped the game and play-based activities according to their own priorities and needs. This contributed towards building a safe participatory space and helped build trust.

Food related activities can serve as transitional objects, offering comfort, nourishment, (re)building collective and cultural identity and acting "as a vehicle for community cohesion."

Across several pilots, evaluations showed that food was a key enabler for many. Youth co-creators in the UK shared that a “good variety of food makes me feel included” and that “no food would make me really sad and make it very challenging.” Appreciation for the brownies served during one event was almost universal! Similarly, participants in both Czechia and Bulgaria shared their appreciation for the good food provided, and how the events joined this with social activities: in Czechia, a dinner together for participants, and in Bulgaria, a ‘ladies’ soiree’ at the end of the day. Culturally appropriate food, and food related activities can serve as transitional objects, offering comfort, nourishment, (re)building collective and cultural identity and acting "as a vehicle for community cohesion." In the UK pilot, food was sourced through local community businesses, forging connections between organised participation and broader community life.

Fun also proved to be a crucial enabler. The use of humour, often through creative methods, enabled people to articulate difficult experiences and political demands. Humour did not detract from the seriousness of the messages they wanted to convey, but rather enabled people to “speak the truth with laughter”, as one UK policymaker reflected. However, having time for relaxation outside of the actual participatory method – downtime, socialising time – was also central for many to have fun, and form relationships both amongst participants and with organisers.

Participation for the soul ensures that participants’ – and organisers’ and stakeholders’ – minds and bodies are nourished and cared for during participation. And that that care is felt. We all want to feel cared for, and valued, as either individuals or collectives, on some level. This matters for our wellbeing, but it also matters for our agency and our abilities to navigate democratic life. When we care for these aspects, we help build foundations for transformative, inclusive democratic participation.

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