# We helped individuals while harming persons: what conflict-affected communities deserve beyond beneficiary status

Page: https://stenobird.com/podcast/icrc-humanitarian-law-and-policy-blog-4241756/we-helped-individuals-while-harming-persons-what-conflict-affected-communities-deserve-beyond-beneficiary-status
Text version: https://stenobird.com/podcast/icrc-humanitarian-law-and-policy-blog-4241756/we-helped-individuals-while-harming-persons-what-conflict-affected-communities-deserve-beyond-beneficiary-status.md
Podcast: [ICRC Humanitarian Law and Policy Blog](https://stenobird.com/podcast/icrc-humanitarian-law-and-policy-blog-4241756)
Published: 2026-06-11T06:53:52+00:00
Episode link: https://soundcloud.com/icrc-lawandpolicy-blog/we-helped-individuals-while
Audio file: https://feeds.soundcloud.com/stream/2337149813-icrc-lawandpolicy-blog-we-helped-individuals-while.mp3
Processing state: not_requested
JSON: https://stenobird.com/v1/public/podcasts/icrc-humanitarian-law-and-policy-blog-4241756/episodes/we-helped-individuals-while-harming-persons-what-conflict-affected-communities-deserve-beyond-beneficiary-status
Duration seconds: 887

## Resource

Conflict and displacement do more than destroy homes, livelihoods, and infrastructure. They also fracture the social relationships through which people sustain dignity, identity, and collective life. Yet humanitarian responses often focus primarily on individuals as beneficiaries, measured through categories of vulnerability, targeting, and service delivery. In many conflict settings, this approach can actively erode the communal bonds, local agency, and relational structures that communities themselves rely on to survive and recover. In this post, part of our new series “Delivering for people in an evolving humanitarian landscape”, Eberechukwu Owuamanam, Jesuit scholastic and humanitarian practitioner, draws on experiences from conflict-affected and disaster-affected communities in Nigeria, as well as African relational ontology, to argue that humanitarian action should move beyond models centered primarily on intervention and delivery. Drawing on concepts including Ubuntu, Igwebuike, and the Ijeluwa framework, he argues for approaches grounded in accompaniment, practice that strengthens, rather than replaces, the relational networks through which dignity and recovery become possible.

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