A poll of over 2,000 adults conducted by ComRes on behalf of Christian Research, shows that a quarter of the population are more positive about their personal well-being now than they were at the start of the year, peaking amongst 18-24s (38%) and 25-34 (32%) year olds. Around a fifth of the population also feel more positive about their local neighbourhood, compared with British society in general (10%) and world affairs (8%).

2011 saw a series of tumultuous epic events - the toppling of Arab tyrants, the killing of Osama Bin Laden, a devastating tsunami struck north east Japan, earthquakes hit New Zealand and Turkey, CERN discovered the ‘neutrino’ and the 7 billionth human-being was welcomed onto the planet. Britain was aglow with a spring royal marriage, phone-hacking scandals bubbled-up, inner cities erupted into lawlessness, the eurozone melted down and public sector job cuts intensified. The poll shows that 58% and 54%, respectively, feel more negative about world affairs and British society in general than this time last year.

Seismic shifts have taken place – with global finance and domestic social instability featuring consistently. Volatile financial markets and Christmas’ consumer emphasis have had marginally less strong an effect on causing us to consider faith-based moral values (both 24%). The Occupy LSX protest, still encamped on the steps of St. Paul’s, has had a lesser impact (19%), as the potential insecurity of job loss (74% ‘no difference’).

Whereas, interestingly, both Arab uprisings and the summer’s civil unrest have had the most pronounced effect on triggering reflection of faith based moral values, especially amongst the older population. This may be evidence of a ‘generational effect’, reflective of those having been more fully aware of the ‘rise and fall’ of Gadaffi, Mubarak, Yemeni or Tunisian leaders. Nonetheless, it has stirred a significant minority of us to think more deeply about faith-based spiritual or moral values, the summer unrest also triggering some reflection amongst the young.

However, 53% of the population intends to participate in some way in marking the Christian celebration of Christmas, including either watching/listening to a Christmas service, attending a church service on Christmas eve or day , going to a carol service or nativity play, singing carols or reading the Bible’s account of Christ’s birth. Numbers are likely to be significantly higher in the South West (62%) than for London (48%) (does this reflect a seasonal exodus from the capital?), and similarly is far higher amongst those aged 35+ (49-62%) compared with 18-24s (62% not intending to do any). Broadly-speaking, females will be praying, singing carols and attending nativity plays, more so than men.

The British Household Panel Study has discovered a strong link between personal well-being and connectedness. Recent studies too have concluded that ‘…the well connected are more likely to be hired, housed, healthy and happy’. With the coalition government’s ‘Big Society’ aspirations rendered largely dysfunctional, those who profess a Christian faith appear more likely to ‘actively look out for their neighbour’s welfare’ than non-Christians, 62% vs  48%.

51% of those polled affiliated with the Christian faith, in comparison with 53% who identified as Christian in Ipsos Mori’s April 2011 ‘global @dvisor’ survey (higher than the average of 47% surveyed across the study’s 24 countries). Close-knit communities benefit most individuals, whereas disengagement can breed loneliness. Robert Putnam, Harvard professor of public policy, has observed that Western societies are more affluent, mobile and more individualised than ever before, but are gradually becoming more ‘atomised’.

Research conducted by Demos for The Young Foundation found a strong correlation (r² = 0.844) between well-being and ‘everyday democracy’. In other words, the ability to have a stake in influencing [policy] decision-making at a local or local community level has a definitive impact on our predisposition to feel useful/valued/in control (of our destiny?).

This poll shows Christians as more geared-up to proactively involve themselves in addressing the needs of their neighbourhoods – to ‘make a difference’. Perhaps, this is an extension of the cohesive ‘church family’ networks church-goers can experience, when united in faith, they striving to reach out and express values characteristic of the Christian faith among each of their neighbours.

If this plays out in 2012, it seems Christians do recognise the difference they can make within society, given the unpredictable shocks and changes that society seems regularly exposed to.

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I’ll be honest, the validity of comparing Joseph, Jesus’ earthly father, to a toilet roll had largely escaped me up to now, that is, until the launch of the Ship of Fools and Bible Society’s co-created ‘Roll on Christmas’ Facebook nativity.

This inventive animation has demanded I re-think the gospel’s description of the birth of Christ. Perhaps the cloying sentimental nostalgia of repeated school performances has altered my understanding, turning the earth-bound reality of God’s incarnation into a seasonally re-heated episode of ‘Gavin & Stacey’. Let’s face it, most of us succumb to gawping at the lives of air-brushed minor celebrities, the photo-shopped, cropped nip & tuck images constantly fed us by MTV or Kerri Catona’s ‘My Road to Recovery’.

Extraordinarily, the Bible seems very matter-of-fact in its description of Joseph – disposable, colourless, light-weight (oh alright, the toilet-roll comparison is artificial at best). It’s just that, I’m not sure I buy into all the humble, unassuming, plodding nature of Joseph that the gospels hand down to us. I’m a husband and father of two. If either of my offspring had miraculously materialised out of the ether, I’d be harbouring some major doubts that the likes of which might be temporarily relieved by a nip or two of a strong malt.

Nativity plays gift us a one-time opportunity to inhabit characters caught up in a divine drama, one which is earthily anchored within a very human context. A drama with such utterly spell-binding and momentous implications, it’s a wonder it hasn’t formed the basis of the longest-running cartoon strip in the Jewish Chronicle. Tony Jordan’s BBC ‘Nativity’ did it immense credit.

Sure the ‘average’ nativity play is likely to embellish the gospel’s bald facts, may encroach on fiction, and even play out a head mistress’ mildly diverting soap-opera fantasies. Humans are given over to story-telling, to creatively coupling a compelling narrative with a contemporary twist.

En route to a legally-binding census carried out by the notoriously twitchy Herod, no doubt officiated by overzealous provincial apparatchiks, Joseph dutifully protects his expectant partner by seeking water, rest and a roof over their head – the measure of a modest, considerate, entirely reasonable man. But, slice through the murky mythology surrounding the Christmas story and there’s a need to ‘cut to the chase’. We have an incredulous husband, hotlist of burning questions on the tip of his tongue, a baby conceived by a mysterious ‘donor’, a partner who hasn’t yet ‘fessed-up, …oh, and the obligatory appearance of an angel who cryptically announces something about being the ‘chosen one’, or some such startlingly indigestible news. Cue emotional meltdown. That’s before the contractions have begun. Oh, hang on, the contractions have begun. You and I can book a room at a Premier Inn for £29 a night, via the lastminute.com app on a smartphone, Joseph couldn’t.

Christian Research’s poll conducted amongst 1,018 UK adults (the majority self-identifying Christians) uncovered that 40% disagreed that nativity plays ‘tend to make the birth of Jesus seem like a made-up story’, while a similar proportion agreed. So… what might this mean?

Reality TV serves up storylines bubbling with emotional intensity but warped by the agendas of self-serving producers. The nativity purports to describe how God comes to dwell amongst us. Hang on! This is an event of seismic magnitude, right? It contains the sorts of ingredients that the News of the World (RIP) used to cook-up and explosively publish from time-to-time. Might not the results infer that Mr. and Mrs. Average, you, me and the milkman, find the Biblical account mind-bogglingly difficult to grapple with? The Christmas story is incredible news. In fact, isn’t that the point, it is scarcely credible news. How on earth are we to deal with it?

How much more so to a contemporary audience brought-up on a diet of three-part docudramas that purportedly explain everything from the origin of the Universe, the Large Hadron Collider’s attempt to reveal the ‘God particle’ or Richard Dawkins laying-down the fundamental tenets of his godless religion.

News that innkeeper and Herod roles have grown in popularity, contrasted with Mary and Joseph which have halved over time (voted most wanted role by only 10% of males and females respectively), perhaps signals an implicit desire to reject inherited stereotypes, ditch the token tea-towels and get to grips with someone more tangible, more authentic and more resonant. Of our frail human condition - the best we can hope for is to pocket £250 quid, when (hopefully) ‘You’ve Been Framed’ shows footage of little Johnny, back-end of the wiseman’s camel, toppling into the orchestra pit. It’s human drama maybe, but without the divine spark.

Lastly, 52% from the same poll claim that they’d be least prepared to forego their computer or internet during Christmas. Might this, too, hint at our desire to tell ‘our Christmas story’, to connect, share and invite others to enter the unfolding drama of our Christmas celebrations? From that pie-eyed Boxing day email to an expression of friendship to a relative half-way across the globe to a link showing a YouTube clip of grandma cheating at pulling the crackers, with our human lives as the backdrop and with Christ taking the lead role, I’ll venture that’s where the drama’s at.

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As part of its ongoing development, Christian Research will be making some changes. The new structure will enable us to better serve Christian organisations by allowing us to explore new ways of delivering vital insights.

We're sad to be saying goodbye to Benita Hewitt, Director of Christian Research, who left us at the end of August, and I want to thank Benita for the experience and creativity she has brought to Christian Research over the past four years.

Christian Research looks forward to continuing to serve it's clients and members, and to fulfil its purpose in the Christian community.

Stuart Rivers, Executive Director

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29th and 30th July I'm going to be a Living Book in a Human Library!

Our Human Library is going to be at the WOMAD festival, which is one I've been attending for many years now. WOMAD stands for 'World of Music, Arts and Dance'. It brings together artists from all over the globe with the central aim being to celebrate the world's many forms of music, arts and dance.

Peter Gabriel was one of WOMAD's co-founders and he says this:

 "WOMAD allows many different audiences to gain an insight into cultures other than their own through the enjoyment of music. Music is a universal language, it draws people together and proves, as well as anything, the stupidity of racism."

It is in this context that The Human Library operates. It is an innovative concept designed to promote dialogue, reduce prejudices and encourage understanding. The Human Library is set up as a space for dialogue and interaction. Visitors are given the opportunity to speak informally with “people on loan”.

The Human Library enables groups to break stereotypes by challenging the most common prejudices in a positive and humorous manner, promoting tolerance and understanding. It is a 'keep it simple', 'no-nonsense' contribution to social cohesion in multicultural societies.

My book title is A Questioning Christian. Here's my book description ...

   I’m a Christian. So what does that say to you? Are you thinking: ‘steer clear, she’ll try to convert me’, ‘she’s probably a hypocrite like most of the others’ or perhaps you think ‘she’s probably very nice but leads a really boring life’ or even ‘that’s bound to be someone honest, reliable and helpful’. The Christian label means so many things to so many different people … are you wondering what type I am?

   I can tell you that I’m a questioning type! And I’m lucky enough to do that for a living as Director of Christian Research. Why? What? How? When? Who? Whether? I spend my time asking the questions and looking for answers.

   If you like, you can come and ask me things like ‘So what?’

I'm looking forward to the festival, and to talking to people in the Arboretum at Charlton Park about what life is like as a questioning Christian. But I'm most interested to hear what questions people want answering . I wonder how many people will want to read me!

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When Ian Wyllie and I published Religious Trends last December, the Director of Christian Research, Benita Hewitt, kindly gave us a Christmas present inscribed with the above words. It is a quotation from a famous 18th Century pro-missionary sermon on Isaiah 54:2-3 by William Carey in which he repeatedly used this epigram that has become his most famous quotation. He later founded, in 1792, a missionary society in Benita's home town of Kettering, which in part explains her fondness for the quote.

Originally, the mission was called the Particular Baptist Society for the Propagation of the Gospel amongst the Heathen. Mercifully, it was soon known as the Baptist Missionary Society and since 2000 as BMS World Mission (http://www.bmsworldmission.org ). It is still usually abbreviated to BMS by Baptists such as myself.

What very much interests, and inspires, me in my capacity in Christian Research is the story leading up to the founding of BMS. In addition to his inspiring sermon, Carey published a booklet An Enquiry into the Obligations of Christians to use Means for the Conversion of the Heathens. (http://www.wmcarey.edu/carey/enquiry/anenquiry.pdf)

This short manifesto comprises five parts. In the first part, he makes a strong theological argument for Christian missionary activity (Matthew 28:18-20) and then he outlines the history of mission from the early Church to his own time. Part 4 deals with objections to sending missionaries and the last part calls for the missionary society to be formed.

However, it was Part 3 that has caught my attention, as there are 26 pages of tables of statistics for every country in the world, giving the nation's area, population and main religions. This is what Christian Research now offers within Religious Trends (http://www.christian-research.org/world-religion/introduction.html). Ours is, of course, better but Carey did not have the resources such as the internet to undertake this research. I expect he spent much time in correspondence and on visiting sources, whereas I did most of the data gathering on the PC I am using to write this blog. It seems that Carey had compiled these figures during the period 1785-1792 when he was a shoemaker and schoolteacher in the village of Moulton, Northamptonshire, and pastor of its local Particular Baptist church.

What an excellent example is Carey’s Enquiry of an evidence-based strategy! Carey kept a chart of the world on the wall in front of his workbench so that as he made and repaired shoes, he would weep over the millions who were not following Jesus and for the Gospel that could save them.

In our churches, it is clear that those with leadership and clear vision are most likely to grow. Many of the success stories we hear about have as part of their strategy a programme to soak the neighbourhood with prayer. Perhaps we should soak our neighbours with our tears as well.

Today, William Carey would surely and gladly pay his £30 membership to study Religious Trends, but I believe he would still weep.

Written by Michael Hudson

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Research Manager

We are still looking for a Research Manager to join our team at Christian Research.

£30 - £35k + competitive benefits package

The prime purpose of the role is to manage research projects from the initial brief through to reporting and follow up.

You must be fully experienced in quantitative and qualitative research methods, and possess good project management skills.

You will also be required to deputise for the Director on occasions.

You will be an excellent communicator, both in writing and orally, able to report findings in a clear and concise way.  In addition, your interpersonal skills must enable you to manage a small team of staff, clients and suppliers alike – building and maintaining good relationships.

You will be a pro-active self-starter with the ability to work alone.

The post is based in Swindon.

If you have the expertise for one of these challenging full-time roles, visit www.biblesociety.org.uk/jobs for a job description and application form.

If you have a heart for and understand the way the church works and the language it uses, you could be just the person we want to recruit!

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The cost of urgent repairs to the UK's 47,000 places of worship is estimated to be around one billion pounds, according to the National Churches Trust. The Trust surveyed more than 7,200 volunteers or staff members responsible for the complex of buildings at a worship site. The report describes the UK's churches state of repair, revealing worrying trends in maintenance: 10% of churches are in urgent need of repair to roof, or rainwater disposal systems; of the churches in poor or very poor condition, only half are carrying out regular maintenance; and for all churches although 80% are maintaining their building regularly, only 13% do so in accordance with a formal schedule of planned maintenance.

In a statement the NCT commented on how some of this maintenance burden might be addressed:"What we would like to see in the coming years is a move towards more open discussion and partnership between organisations, and government schemes which support churches, chapels and meeting houses across the UK. We also remain grateful to the DCMS for continuing the LPOW Grant Scheme, albeit in a revised form this year." Later in the same statement they said "What must be borne in mind when we consider the total cost of urgent repairs for the UK’s buildings is that the majority of these costs, (up to an average of 85%) are met by the churches and their local communities themselves; through local fundraising and their own income. It is the work of organisations such as ourselves to offer support and advice to these communities, and to provide direct grants where suitable."

Church buildings play host to a rich ecology of activities through which the local community benefits. Around 40% of churches are using their buildings, which in this definition includes church halls, meeting rooms, and other associated buildings for non worship, mission related activities. 60% are opening them to the community either through events organised by church volunteers or through independent organisations. Urban churches are more likely to host independent organisations, while in rural settings community engagement appears to be led by volunteers associated with the building. As the number of volunteers a church has increases, so its use by the community increases. For all churches there is a tendency to favour uses which benefit the whole community, such as childcare groups and counselling services, as opposed to events for the benefit of private individuals. Churches rely heavily on their volunteers, although 30% of churches use part time salaried staff such as specialist cleaners, or an administrator. Rural churches tend to have fewer volunteers than their urban counterparts. This may largely be a factor associate with church and population size but may also be related to differences in the profile of the population the church serves. 38% of rural churches have more than 20 volunteers and across all churches 60% have between 11 and 50 volunteers. Interestingly many churches have volunteers who are not part of the regular congregation. Across the whole sample 85% of volunteers were regular members of the congregation, meaning that around 200,000 people across the country regularly volunteer at their local church, even though they do not worship there.

Church buildings which have more volunteers are likely to be better maintained than those with fewer, although on average volunteers only spend 18% of their time repairing or cleaning the building. Of the remaining time 21% is devoted to community activities and 26% to faith based activities. Between 9 and 18% of churches in the sample had a 'Friends group' with 70% of these being in rural areas. These groups, like volunteers, clearly contribute substantially to the upkeep of church buildings and can connect large numbers of people to the church without the expectation that they should be joining the community in worship. The report is based on a survey which was predominantly carried out online, and generated around 9,000 responses of which, after weighting to ensure the sample was representative of the known numbers of churches across the UK as a whole, and discarding corrupt samples 7,200 remained. Response bias means that there may have been a tendency for more active churches to be more likely to complete the survey, and there are no indications in the report that the degree of this bias has been estimated. For churches where there was little activity and few volunteers the survey's response bias means that churches may overall be in worse repair than the NCT suggest, leading to more urgent repairs and higher costs overall. Similarly there may be fewer volunteer hours being contributed, and less community activity occurring across the country than the survey suggests, but further research within the original 17,000 strong sample of churches would be required to ascertain the degree of bias. In a statement the NCT said "Whilst we accept that, short of a 100% response rate, we cannot know the responses for every church building in the UK – we believe strongly that the UK-based estimates presented in the report are representative of the UK’s church building population. The methodology used for our analysis takes into account the factors we felt would most affect the level and type of response we would received, as detailed in the full report."

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The age distribution of the church in developed countries is becoming skewed towards the elderly because it is economically rational for potential believers to delay participation in religious activities till they are older. Such is the the claim of a paper by Papyrakis and Selvaretnam, who are economists at the University of East Anglia and St Andrews respectively.

However, empirical evidence, drawn from the same data sources Papyrakis and Selvarentnam used shows that people do not become more religious as they age Marion Burkimsher from the University of Geneva wrote recently "the pattern we see today in western Europe of older people being more religious than younger people is effectively a relic of older generations being more religious in the past and then maintaining their level of religious participation over time." This report is available here

The authors claim that their cost benefit model explains not only the changing age distribution of religiosity, but also the historic reduction in overall levels of observance in the developed world. Their analysis uses a three period model (young, old and afterlife), and allows for members of a population to become religious during the young period, or the old period, and to change their decision at the boundary between the young and the old period. The model uses a number of variables, including the probability that heaven or hell exists, the social and spiritual benefits of religious observance, and the time, and hence income lost, that results from participating in religious activities.

The model under discussion (Click to enlarge

The paper claims implicitly that its results hold true for all religions although it uses explicitly Christian language throughout "Regular church attendance remains very high in countries such as Nigeria, Pakistan, and El Salvador...", and the statistics that are referred to in the section of the paper where the authors present limited empirical evidence for their claims all relate to Christianity. However evidence is emerging which suggests that the decline in attendance which they report has, at least in the UK ceased, and in fact is rising in some denominations (as they acknowledge is true for the Pentecostal community) and is beginning to rise in other denominations.

Church Attendance 2001-2009 (click to enlarge)

Dr Papyrakis, of the School of International Development at UEA said: “Many religions and societies link to some degree the cumulative amount of religious effort to benefits in the afterlife. We show that higher life expectancy discounts expected benefits in the afterlife and is therefore likely to lead to postponement of religiosity, without necessarily jeopardising benefits in the afterlife." However because their model considers the decisions of hypothetical individuals, and the effect of the increased life expectancy which is found in developed countries relative to less developed ones, the paper cannot without further work define an end state for the religious community, or even the age distribution which one would expect to find. Were the findings of this paper true, it would be expected that in developed countries the age at which people first become religiously observant would be likely to show a marked skew towards the older generations. However several studies show that this is not the case as a report from the Barna Group, a leading US research organisation shows: "The current Barna study indicates that nearly half of all Americans who accept Jesus Christ as their savior do so before reaching the age of 13 (43%), and that two out of three born again Christians (64%) made that commitment to Christ before their 18th birthday. One out of eight born again people (13%) made their profession of faith while 18 to 21 years old. Less than one out of every four born again Christians (23%) embraced Christ after their twenty-first birthday. Barna noted that these figures are consistent with similar studies it has conducted during the past twenty years."

It would also be expected that where there was a significant disutility to practicing a religion for reasons of persecution, for example the early church or early non-conformist communities in England that religious participation (either among the young or the old), would be suppressed, and this paper makes this point. In illustration of this argument they cite a paper: "e.g. in the early Christian Church), these costs are particularly high (see Bruce, 1993 for a discussion) and may hence discourage religious participation." However examination of Bruce's work shows that he argues that the economic model for restriction of church growth is flawed:

"The early Christian Church had very high start-up costs: Christians were persecuted, and some were used as lion feed. The early English Quakers were persecuted but thrived ... At this point in the argument it is enough to note that there appears to be no universal connection between 'costs' and adherence."

Dr Papyrakis' said in conclusion: “To increase overall attendance, religious establishments should aim to reduce any discomfort of entry to religious newcomers, both old and young. This may involve making information about the organisation easily accessible to them and helping new-comers to follow religious activities without feeling lost or uncomfortable." He went on to suggest that emphasising the socio-economic and spiritual benefits that religious observance brings would counterbalance the negative impact of life expectancy on religiosity. As conclusions these are substantially anodyne. It makes intuitive sense for any Christian church to do all he suggests, but his conclusions are so general that it is difficult to attach them to the findings of his model. His conclusions also fail to take account of the fact that the demographics of many developed countries are such that there is an increasing proportion of elderly people in the population, and as such even if churches are perfectly representative of the population there would be a skewed age distribution within them.

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Do you believe in hell? - if so, it might be affecting your outlook on a wide range of issues, or so suggests a recent paper by Professor Treisman, Professor in the Department of Political Science at the University of California. In the paper he shows that, at a regional level in Europe and parts of Asia, differences in the level of fear of the consequences of possible future events, such as nuclear war, swine flu, may be partly explicable by the strength of belief in hell held in that region. Commenting on his research Professor Treisman said: 

“Some previous research has found that people who are more afraid of nuclear war are less likely to save. Others have speculated that fearfulness might predispose people to support authoritarian government, but I have not seen any systematic evidence of this. I do find using survey data from Europe that, even controlling for the level of economic development, in countries where people are more fearful the average levels of happiness and life satisfaction are lower.” 

Professor Treisman’s study used existing data from the Eurobarometer series of opinion polls for Europe and the Asia Europe study, which performs a similar function across Asia and Europe to construct his index of fear, which is statistically reasonably robust. However these studies did not ask directly about belief in hell so their results, at a country level had to be associated with the World Values study which, in 2000 did ask about belief in heaven and hell. Because the World Values study used a different set of participants to the other studies, this means that the association between fear and belief in hell can not be explored at the level of individual subjects, and makes the overall findings of the research less certain.

Professor Treisman himself says “I should emphasize that it remains a conjecture that needs to be confirmed by further surveys. Why would belief in hell correlate with a greater predisposition to fearfulness? One possibility is that belief in divine retribution creates a general sense of anxiety that manifests itself with regard to particular dangers. Another is that belief in hell is associated with the belief that people are naturally evil, at least to some extent, and that therefore one should anticipate harm from others.” 

One feature of this research which is important to developing a fuller understanding of the implications would be to know what proportion of people who believe in hell in Europe are actively practicing Christians. If belief in hell is a partly culturally determined phenomenon, then for the purposes of interpreting the findings, it would be important to find out find out whether people who were actively practicing Christians and believed in hell were more or less fearful than those people who had a culturally determined belief in hell, but did not practice Christianity. 

Direct link to NBER's paper download site:  http://www.nber.org/papers/w16838

Download a draft of the paper from Professor  Treisman's site: here

Read the Wall Street Journal's blog on the paper: here 

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Two new jobs in Christian Research

For both, the posts are based in Swindon and the closing date is 17 April 2011.

If you have the expertise for one of these challenging full-time roles, visit www.biblesociety.org.uk/jobs for a job description and application form.

If you have a heart for and understand the way the church works and the language it uses, you could be just the person we want to recruit!

Research Manager

£30 - £35k + competitive benefits package

The prime purpose of the role is to manage research projects from the initial brief through to reporting and follow up.

You must be fully experienced in quantitative and qualitative research methods, and possess good project management skills.

You will also be required to deputise for the Director on occasions.

You will be an excellent communicator, both in writing and orally, able to report findings in a clear and concise way.  In addition, your interpersonal skills must enable you to manage a small team of staff, clients and suppliers alike – building and maintaining good relationships.

You will be a pro-active self-starter with the ability to work alone.

Research Assistant

C. £17k + competitive benefits package

The main purposes of the role are to support the Director and Research Manager, to act as the first point of contact for Christian Research and to develop our secondary research capabilities.

This work will include providing project support, developing and running desk research and working on the content of our websites.

You will use clear and concise writing skills in the production of briefs, proposals, reports and writing publications for members.

You must demonstrate that you have good interpersonal skills, along with the ability to multi-task, prioritise, and organise.

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