Archives for January 2016

Images from Village Earth Global Affiliate Amahoro’s Peacbuilding Project in Burundi.

Club members #3

The leaders of our new club which is dedicated to promoting sustainable peace and development strike a pose

While the international press continues to report high levels of violence in the capitol city of Bujumbura, those who are leading our project up north in Ngozi insist that everything is peaceful. Is this more of that journalistic mantra, “if it bleeds, it leads?”

Class on Conflict Resolution #4 with glasses #1

A group of students model the sunglasses they use to “see the world differently” as peacebuilders, to see former enemies as allies.

Women with load on head passes soccer game

A woman carries a load on her head as she passes a soccer field

Update on the Kamayura project in Brazil from Village Earth Global Affiliate “Maloca”

huka-huka fight closes the kuarup festivities

In 2014, at the request of the Kamayura chief, Maloca organized a successful fundraiser to buy a large fishing net. The fishing net arrived in the Kamayura village in late 2014. In the summer of 2015 I spent 2 weeks in the Kamayura village where I was able to see the fishing net being put to use.

The Kamayura were preparing for their most important ritual, kuarup, which honors the people who had passed away in the previous year. 2015 was special because the kuarup was honouring Takuman Kamayura, the chief’s father and former Kamayura chief, also the most powerful paje (healer) in Xingu. During the festivities which lasted 3 days, people from 7 neighboring villages arrived in the Kamayura village. Hundreds of guests had to be fed. For this, the Kamayura had gone fishing for one week on a lake far away in the forest. This is where they used the fishing net for the first time. This was not just any kind of fishing, but a ritual fishing, for which many preparations were made. Before setting the net into the lake, the net was blessed by the pajes. The men then fed it with manioc paste to ensure the net would catch many fish and that it would not get damaged. Everybody pushing the net was also blessed and prayed upon by the pajes; this gives them protection from injuries (by stingrays, piranha, crocodiles). The spirits of the water were appeased, the stingrays were symbolically buried (a stingray poke inflicts days of horrendous pain, fever and suffering).

Until I arrived in Xingu this small project was an administrative and awareness raising effort conducted in New York City. Only when I saw the fishing net stretched on the grass and blessed by the pajes, then stretched in the waters of  the beautiful lake with the village men lined up behind it ready to push, only then I fully felt that all the efforts of Maloca’s friends and supporters were paid off. It was an exquisite feeling of fulfilment and content of a job well done and I wished all the people who donated for this project could be there. I asked permission to take pictures so I can share that moment with all the generous supporters. And here it is – the fishing net being used in the middle of Xingu.

The Kamayura were very happy with their new net. It was not only pretty, but it had the right twine. At the end of the day, the fishermen were even happier: the net proved perfect to catch the favorite fish for the festa, the piau.

Fun fact: a couple of weeks after the Kamayura festivities, another neighbouring tribe, the Kuikuro, had their kuarup ritual. They did not have a fishing net. When they participated in the Kamayura festivities they saw the new Kamayura fishing net and borrowed it for their ritual fishing. They liked it so much they almost did not want to return it!

The net was quite successful. Now it is back into the Kamayura village, awaiting the next festival, after the rains will stop, probably late spring of this year.

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A Brief History of Anti-Poverty Programs in the United States

poverty approaches to development

I’ve had a lot of students in our online courses ask me why they feel there is a distinction in the way we view and fight poverty in the United States vs. overseas. To understand this difference I find it helpful to look back at the history of anti-poverty poverty programs and the logic from which they were created. Below you’ll find a brief review of this history.

Prior to the Great Depression, poverty in the United States was not seen as responsibility of the government and was often left to religious and other charitable organizations. In the United States, poverty generally has been viewed as pathology of the individual rather than a consequence of macro-economic policies or discrimination. This is likely an outgrowth of dominant western worldviews concerning the role of the individual in economic life. “Reliance on private alms and limited community assistance was a natural outgrowth of Calvinist doctrine” (Levitan, 2003).

Reflective of this worldview anti-poverty policies and programs in the United States have focused primarily on the individual rather than on the state and societal political and economic structures – addressing the pathology of the individual by instilling a work ethic, education, and direct cash assistance. The first direct attempts by the federal government to address the burgeoning poverty problem in the United States during the great depression were the programs of the New Deal including the National Youth Administration, The Civilian Conservation Corps, and the Public Works Administration. These programs sought to create much needed employment and infrastructure for future economic growth until WWII when attention was diverted away from poverty (Levitan, Mangum, Mangum, and Sum 2003).

The issue of poverty reemerged in the 1960s as the postwar boom started to fade away and growing social and economic tensions aroused the attention of politicians. Lyndon B. Johnson’s declaration of a “War on Poverty” ushered in a new era of anti-poverty programs, the underlying assumption of which was still to address the pathology of individuals through education, skills training, and job creation (Levitan, Mangum, Mangum, and Sum 2003). Despite these efforts, poverty persisted.

The 1970s and 1980s many of the programs of War on Poverty were cut and consolidated into “Community Development Block Grants” and later into “Enterprise Zones.” Inspired by the British program, Enterprise Zones were based on the assumption that federal regulations inhibited market forces and if removed, would stimulate investment and job creation (Levitan, Mangum, Mangum, and Sum 2003; Lievschutz 1995). By the end of 1980 there were 2000 enterprise zones in thirty-seven states. However, despite the popularity of these programs, there has been a great deal of debate on their success in stimulating business development and creating employment for the poor.

Despite the fact that the most persistent and growing poverty is found in the rural areas, most anti-poverty is focused on the urbanized areas. “In 1996, the rural poverty rate was 15.9 percent, higher than the urban rate of 13.2 percent, a level that has been relatively stable for most of a decade” (Reid, 1996). Rural development policy was guided mostly by agriculture development, infrastructure development, and the utilization of natural resources.

According to Reid, all these programs have only addressed the basic needs and standard of living of the poor, missing the more important underlying causes of poverty “which are often an outgrowth of historic and contemporary social divisions that cut the poor out of opportunities to share power, equal opportunities and, in the end, hope” (Reid, 1996). To summarize, anti-poverty programs in the United States have been an outgrowth of the broader economic, political and cultural climate that has largely turned a blind-eye to persistent problems of structural racism and widening inequality. As for the distinction with the way we view poverty in the international arena, I think questioning corruption and inequality in other countries is simply an easier pill to swallow.

Ideas and concepts discussed in this post are also discussed in the following courses in our Online Certificate Program in Sustainable Community DevelopmentApproaches to Community DevelopmentCommunity-Based Organizing, & Development and the Politics of Empowerment.