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administrative boundaries. She further emphasis that by defining a community it willinvolve the identification of who are included or excluded. This can involve theexclusion of poor people, of some people not being invited, or of people not beingallowed to or able to participate etc. Paradoxically then, participatory approaches mayreduce conflict between implementers and the communities but lead to increasedconflicts locally (Vedeld 2010). In addition, communities are often overlapping whereinteractions may cross boundaries and may be linked to kinship, churches or otherreligious groups.Thirdly, Cleaver rises the point of a community as the place where Power and processis highly present. She argues that we may see “the community as the site of bothsolidarity and conflict, shifting alliances, power and social structures”. As a result,when implementing a resource regime such as REDD some groups might be in favourand willing participants while others might oppose it. Likewise, given the apparentpower relations within a community, some might benefit more through the exclusionand detriment of others.Fourthly, Cleaver makes a point entitled The resourceful community where she statesthat there is a “myth that communities are capable of anything, that all that is requiredis sufficient mobilization...” (1999, p.604). There might however be other factorsmore influential than mobilization, such as availability of time and access to resourcessuch as funding or tools.Finally, the fifth point put forward by Cleaver is called Culture and foundationalismwithin which culture is in different participatory development contexts seen as aconstraint (for example, restricting the participation of women) and at the same time,the glue that keeps the community together (common values and norms) (Cleaver1999).Whereas the above mentioned issues which should be taken into consideration whenemploying participation are concerned with the role of institutions, Cleaver comeswith another set of issues concerned with the individual.54