Showing posts with label africa. Show all posts
Showing posts with label africa. Show all posts

The Trouble with Aid: Why Less Could Mean More for Africa (African Arguments) Review

The Trouble with Aid: Why Less Could Mean More for Africa (African Arguments)
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The Trouble with Aid: Why Less Could Mean More for Africa (African Arguments) ReviewGlennie's work is a must read for Africanists, international development scholars, postcolonial theorists and practitioners interested in re-approaching and ultimately overthrowing the dominant paradigm driving the international development apparatus and the structure of foreign aid. Albeit controversial, Glennie's argument that less aid (if accompanied with drastic changes in the allocation of and conditionalities attached to funds coming from the 'developed' world) could potentially mean more for 'developing' countries provides a concrete foundation for a paradigmatic shift in development discourse and practice. *Reading list recommendation: upper division undergraduate seminar in International Development, International Political Economy, Comparative Area Studies, etc.*
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African Politics in Comparative Perspective Review

African Politics in Comparative Perspective
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African Politics in Comparative Perspective ReviewWhile focusing on politics, this analysis provides insights on the cultural picture in Africa. A helpful chapter is Ch 9, "Ethnicity and Conflict," which provides a summary of approaches and working definitions of "ethnicity" in various disciplines of study. This provides a good reference point for evaluating the place of the concept of "ethnicity" in the political and social dynamics of the countries of Africa.
Hyden provides a good analysis of data from a 50-year period, which enables him to suggest practical steps to improve development approaches from the donor nations and other cross-cultural projects. He urges that the cultural patterns and worldview concepts underlying the African societies and states be taken into account.
Failed Aid Programs
He finds that virtually all aid programs have failed to produce long-term effects in any country of Africa. He identifies and clarifies the African beliefs and worldview concepts that help account for that. Important among these is the blurring of formal and informal systems and structures, which is obvious to anyone who has lived any time in virtually any African country. It is especially helpful to see his analysis of the causes in the African cultures and societies for public accountability problems.
African "Big Man" Politics
He presents an astute and accurate portrait of the "Big Man" political concept dominant in Africa, and explains how this presents problems for donor-state ideas of accountability. He analyzes specific characteristics of every African political system and clarifies the actual operating assumptions and patterns in the formal systems and informal systems dominant in each country. There is a primary difference in concept of what the State is and how it should operate between the western and the African worldviews. Lack of awareness of or attention to this largely accounts for the misguided projects and failures.
Practical
Hyden concludes with 10 specific suggestions for planning and implementing development and international partnerships. He is concerned to help the African leaders understand how the non-African world will be thinking from their cultural worldview assumptions. He likewise tries to inform the international perspective of the value and consistency of the African points of view, based on different but consistent principles and practices form their experience.
His practical analysis is specific, and he provides a map for planning for international agencies, United Nations and NGOs, as well as national leaders in Africa to better understand the limitations of the primarily western donors.
Culture without Social Dynamics?
One thing that puzzled me is that it seems that the use of the term "culture" is sometimes used in such a way as to exclude the broader social relationships. He contrasts social and cultural characteristics. What can this mean? What are cultural characteristics that can be separated from the social context they are inherently part of.
Cognitive Culture
It is helpful to distinguish material culture from cognitive culture. And I use the term Social Culture for the social and familial interactions in culture groups and societies. But the whole network and complex of social relationships, networks, obligations, interactions are expressions of the cognitive culture and the material culture reflected this cognitive culture, or worldview that unifies what we know of as "cultures" or culture groups.
Ethnicity and Social Culture
This disjunction is amazing to me, for I see no way to understand "culture" or "ethnicity" without focusing on social networks and relationships. This includes not only the social structures and patterns within one self-identified "ethnic group," but within the broader multi-ethnic societies in which almost all human culture groups have to participate.
Social culture is integral to cultural identity. Culture is not just an abstract of formal historical tradition, which seems to be the way some writers or sociological schools use the term. Culture is the whole mental and social complex that comprises a particular human grouping.African Politics in Comparative Perspective Overview

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A Novel Approach to Politics: Introducing Political Science through Books, Movies, and Popular Culture Review

A Novel Approach to Politics: Introducing Political Science through Books, Movies, and Popular Culture
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A Novel Approach to Politics: Introducing Political Science through Books, Movies, and Popular Culture ReviewI've used this book for several introductory courses to Comparative Government and I will use it again and again. Aside from the fact that the students loved it (as a student put it: "It's the first time I actually read the footnotes in a book."), they also learned a lot. Don't be fooled: the book is funny and light-hearted, but it gets a lot of information across, but because of the tone of the book, students retain more information from it. I wish they had a chapter dedicated specifically to political parties, tough, and I do hope they will come up with a new edition.A Novel Approach to Politics: Introducing Political Science through Books, Movies, and Popular Culture Overview

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SMS Uprising: Mobile Activism in Africa Review

SMS Uprising: Mobile Activism in Africa
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SMS Uprising: Mobile Activism in Africa ReviewThis book is an invaluable resource for learning about SMS in Africa, but it has broader value for understanding the challenges and opportunities of social networking on all Internet platforms. The authors, pre-eminent in the field of Internet activism in Africa, both cover general issues and provide detailed case studies of digital information gathering and activism in Kenya, DR Congo, KwaZulu Natal, Uganda and Zimbabwe among others. The digital divide is addressed but so also is the exponential growth of mobile technologies and the innovative adaptation of old and new technologies to local circumstances. An often overlooked feature of technological adaptation in Africa is the relentless creativity of people in Africa as they attempt to keep automobiles, phones, computers and other items operational far beyond the warranty dates. SMS Uprising applies this well to communications technologies. Authors also note both the positive and negative uses of such technologies, including distribution of both non-violent and violent speech as well as the ability to track movements for good and bad purposes.
I was surprised at the positive presentation in the book of market liberalization in the context of telecommunications. It seems that there was a clear support for privatized networks rather than government intervention. This position deserves broader integration into debates about neoliberal marketplaces, efficiency, innovation and human welfare.SMS Uprising: Mobile Activism in Africa Overview

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Exodus from Hunger: We Are Called to Change the Politics of Hunger Review

Exodus from Hunger: We Are Called to Change the Politics of Hunger
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Exodus from Hunger: We Are Called to Change the Politics of Hunger ReviewBread for the World is one of the largest Christian anti-hunger organizations in the world. The group's president, David Beckmann, has written a new book titled "Exodus From Hunger" (Westminster John Knox Press, 192 pages, paperback) where he reveals the current global hunger situation and offers a road-map to end it. Beckmann believes that we each can do simple, yet significant things to relieve hunger, and this book shows how.
Before getting into the book, I wanted to point out that David Beckmann is the real deal. I shared some conversations with him a few months ago during Bread for the World's 'Hunger Justice Leader' advocacy training program. Even after winning the World Food Prize--the food equivalent to a Nobel--and despite rubbing shoulders with people like Bono, George Bush, Bill Gates, and Warren Buffet, Beckmann is admiringly humble. In addition, he is both intelligent and spiritually literate, graduating from the London School of Economics and working at the World Bank before becoming a Lutheran pastor.
This pastor-economist firmly believes that, if we choose, we can join God to end world hunger in our lifetime. His attitude isn't pie-in-the sky optimism. Beckmann has a legitimate plan to bring relief to hungry people, and "Exodus From Hunger" explains it in three parts.
After a foreword by Archbishop Desmond Tutu, the book's first part details the current hunger situation, defining `Where Things Stand Now'. Contrary to what many people think, we have actually made tremendous progress against extreme poverty in recent years, which has directly curbed hunger. For instance, from 1980 to 2005, the global fraction of people in extreme poverty has dropped from one-half to one-quarter, an incredible shift. This progress came in large part through the faithful advocacy of grassroots faith communities, spurred on by groups like Bread for the World.
Bread for the World combats hunger primarily through legislative advocacy. They seek to change the structures and policies that significantly influence whether families have enough money to put food on their tables. Bread for the World's work isn't a replacement for charitable organizations and food pantries, yet Beckmann notes that "it is impossible to food-bank our way to the end of hunger."
In the second part of the book, Beckmann points to `Where We Want to Go'. This part answers skeptics who question whether legislative advocacy is really the best way to subdue world hunger. Beckmann responds using stories of success, such as a small church group who transformed the global hunger picture by simply writing letters to their legislator. Eventually, their pleading won out, and the legislator championed a major global aid reform bill. Beckmann presents a compelling case that wherever you are, whatever your situation in life, you can take small actions to contribute to hunger relief. One, small handwritten letter has the potential to relieve thousands of hungry bellies.
The book's third and final part, titled `How We Get There Together', uses the Exodus story from the Bible to rally Christians to advocacy. Beckmann sees God moving today to bring people out of hunger the same way he moved to bring the Israelites out of slavery thousands of years ago.
This section also features Beckmann's personal journey, where he discloses his own struggles and transformation along the way. It would have been more helpful to read Beckmann's biography in the beginning of the book, so his proposals would have more context. The better you know someone, the more clearly you understand their arguments. For example, Richard Stearn's personal story was near the beginning of his recent "Hole In Our Gospel", which textured his later words. Nevertheless, discovering Beckmann's own journey of compassion only adds weight to his arguments.
With over one hundred references, "Exodus From Hunger" provides solid backing for its statistics and proposals. And quotes from U.S. Catholic Bishops and Evangelical theologians display an ecumenism mirroring Bread for the World itself. Throughout, the book is filled with both serious research and compassionate faith.
"Exodus From Hunger" is a book that every Christian in our country should read, regardless of whether the topic seems exciting. The book may read like literary cough syrup, but Beckmann's passion, practical advice, and invitation to `join the movement' help the medicine go down easy.Exodus from Hunger: We Are Called to Change the Politics of Hunger Overview

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Do They Hear You When You Cry Review

Do They Hear You When You Cry
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Do They Hear You When You Cry ReviewThere are some books that are so wonderful, so intense, that I simply get lost in them for the few days it takes me to finish them, and once I'm done, I want to share it with the world. This is one of those books, a truly moving, inspiring, fascinating, terrifying, heart-breaking and rewarding tale.
Fauziya Kassindja is a Muslim African woman raised by a father she adored who did not adhere to many of the more restrictive Islamic customs relating to women. Upon his death, however, Fauziya is faced with a forced marriage and forced female circumcision and flees first to Germany and then to the United States, where she is promptly locked away in prision, initially denied asylum and kept imprisoned for an unbelievable amount of time.
The story itself is both fascinating and heart-breaking, but Fauziya tells it with such detail and brutal honesty that it becomes even more powerful. She creates a beautiful picture of her childhood in Africa and life with her beloved father and family, and she conveys clearly and easily her naivete about laws and customs as she went first to the strange land and then to the literal and figurative prison of America. Her ambivalence about America - as the land of hope and escape turned jail - is understandable and she describes why a return to the horrors that awaited her at home suddenly seemed better than remaining in the series of prisons to which she was assigned.
What makes Fauziya such a compelling figure - a real heroine - is her honesty and her struggle to stand up for her beliefs. She personifies the adage that courage is being scared but 'doing it anyway.' I grew angrier and angrier at the way in which women are treated here and around the world, that forced mutilation is not 'political' nor grounds for asylum, that gender has such an impact on how people are treated. Her faith in her religion, her love of her family, her wish to give in despite the horror that would greet her return to Africa all made her such a human, touching figure. This is not a book to be missed - everyone should read it - but for those concerned about the treatment of women and female circumcision - and far too many women have to deal with the brutality of it - this book is absolutely essential. When I finished, I wanted to learn more about Fauziya and what happened to her. I certainly hope that she has found the happiness and peace that she so deserves.Do They Hear You When You Cry Overview

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Money Has No Smell: The Africanization of New York City Review

Money Has No Smell: The Africanization of New York City
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Money Has No Smell: The Africanization of New York City ReviewAn old Latin saying, Pecunia non olet, translates as "Money has no odor". Originally related to the urine tax levied by Roman emperors upon the collection of urine in public latrines, it means that the value of money is not tainted by its origins. West African street peddlers in New York City use this ancient adage to justify why they sell baseball caps ornamented with foul language, or African statues and masks that these pious Moslems associate with idolatry and refer to simply as "wood". They also feel no qualms about selling bootlegged videos, unlicensed merchandise, and fake fashion goods, but they make it clear to their clients that they are not selling the originals. They believe in honesty in transactions, and avoid everything that reeks of "funny business".
For the tourists and African Americans who patronize their stalls, their replication of an African market in Harlem has a "smell": indeed, the buyers are in for the exoticism, and they want to experience a piece of Africa in New York City. Growing out from illegal stalls and having gone through several relocations, the African street market has become one of the city's tourist attractions. Some African American clients are on a quest for origins: they are looking after their African roots, and West African merchants have turned that longing for African origins into a commercial operation. They sell a commodified version of Afrocentrism, a specific ideological orientation that exerts a profound influence on African American sociocultural life. Associated with the figure of Malcolm X, Afrocentrism has been developed into a body of doctrine by scholars such as Molefi Asante who are tracing its roots to the ancient civilization of Egypt. It has led to the invention of modern rituals and traditions such as the festival of Kwanzaa, a seven-day African American holiday celebrated between Christmas and the New Year. Of course, for West African merchants in New York, the meaning of Kwanzaa has little cultural resonance; it is not so much a sacred celebration as a simulation of Africa that is good for business.
The story of "kente" cloth illustrates how commodities are created and transformed by transnational networks that use the Afrocentric ideology as a source of profit. Kente is the name of a colorful, intricate, handwoven silk cloth traditionally worn by Asante nobles in Ghana on ceremonial occasions. The antique clothes are colored with vegetable dyes of deep blue, yellow, green, and red hues and are stitched in subtle and elegant patterns. Silk and rayon kente strips--handwoven but admittedly inferior to the original cloths--gradually became popular in the United States. Many icons of African American cultural life began to wear these kente strips as scarves--colorful material badges of African identity. Sometime in the early 1990s, enterprising Koreans entrepreneurs saw an opportunity. Working from photographs of handwoven Ghanaian silk kente, they designed a cotton print cloth version--for a fraction of the original's cost. Small textile factories in New Jersey began to mass produce them, and they were then transformed into "kente" cloth caps, sports jackets with "kente" cloth lapels, as well as dresses, skirts, and trousers.
The story doesn't end here: the success of New Jersey "kente" shocked the African textile industry into action. Ghanaian textile factories reproduced the cloth design, undercutting the costs, and shipped it to New York City as well as to other West African markets, where the cloths were transformed in low-cost textile mills. The "Ghanaian" reproduction of kente, whatever its origin, surpassed the New Jersey version in quality at a cheaper price. Asian entrepreneurs in lower Manhattan also bought bolts of fabric from African wholesalers and transformed it into caps and cheap clothing in downtown sweatshops manned by Asian immigrants. And soon African "kente" was back on the streets of Harlem, peddled by West African cloth merchants and street vendors, and sold mostly to African Americans in search of authenticity. As the book notes, "this confluence of symbolic contradiction is a small reminder of how the flow of money, goods, and people across increasingly fragmented spaces is transforming social landscapes, making them less bounded, more confusing."
Paul Stoller, the author of this ethnographic study, is on a different quest. Before conducting fieldwork through participant observation in street markets in New York City, his research experience had been in the rural western region of the Republic of Niger, where he studied symbolic interactions and religious practices in ethnically diverse villages. His familiarity with the Nigerien cultural context, and knowledge of the Songhay language as well as of French, gained him acceptance among the Francophone African merchants, otherwise suspicious of outside interference that may draw attention to their undocumented status. His informants were apparently happy to have him hang around, discuss their lives, and accompany them in various business transactions or administrative formalities. One goes so far as to suggest to him to change career and become a diplomat: "You know, you should come to Côte d'Ivoire or better yet, to Niger, and give out visas. With someone who understands our ways as well as you do, it would be very good for business."

The Africanization of New York City refers to the ways West African immigrants recreate part of their communal life in their new environment. As the author shows, the street markets are organized like many West African markets, where the space is often apportioned and regulated through informal mechanisms. Members of the same ethnic group or place of origin usually occupy contiguous space and sell the same kind of merchandise. In Manhattan, the aristocracy of street vendors is formed by the Senegalese, often members of the Mourid religious brotherhood, who were the first to migrate and who established a lock on informal vending space. Kinship, ethnicity, and nationality also directly affect the density of contacts and degree of trust and cooperation, which is bolstered by Islamic morality. Practices of long-distance trade in West Africa is also reproduced in the United States, where merchants from the same kinship network or ethnic group often pool resources and travel to what they call the "American bush", peddling their wares in African American festivals or Third World commercial fairs.
The author is also interested in describing the global forces that have compelled these merchants to leave West Africa and develop their trade in the streets of New York. Most West African traders come to the United States as single men, leaving behind their wives, children, parents, and complex extended families. Most of them are undocumented immigrants; this means they may avoid going to physicians, postpone English instruction at night schools, keep their proceeds in cash rather than bank accounts, and fail to report the theft of inventory. As the author writes, "they work, eat, and sleep with only the slightest exposure to American social life. They count their days in America, waiting to have made enough money to return home with honor." Having completed this detailed ethnography, the reader may agree with the author that "There is something heroic about this group of West African traders."Money Has No Smell: The Africanization of New York City Overview

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The Challenge for Africa Review

The Challenge for Africa
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The Challenge for Africa ReviewOf the three of four books I have consumed so far for an introduction to Africa's current condition, this one is by far the best, and if you buy only one, this is the one. The other two, each valuable in its own way, are:
The Trouble with Africa: Why Foreign Aid Isn't Working
Dead Aid: Why Aid Is Not Working and How There Is a Better Way for Africa
Tomorrow I will plow through Africa Unchained: The Blueprint for Africa's Future and post a review.
The author, a Nobel Peace laureate for the Green Belt Movement, delivers a very straight-forward, practical "woman's voice" account of both the past troubles, present tribulations, and future potential of Africa. This book is replete with "street-level" common sense as well as a real sense of nobility.
Early on the author addresses the reality that uninformed subsistence farming, what 65% of all Africans do, is destroying the commons. I find that ignorance--and the need to educate and inform in their own local language (no easy task when speaking of thousands of local languages)--is a recurring theme in this book. I see *enormous* potential for the application of what the Swedish military calls M4IS2 (multinational, multiagency, multidisciplinary, multidomain information-sharing and sense-making).
The author provides an ample tour of the horizon of aid, trade, and debt imbalances, of the dangers of culture and confidence of decline, of the need to restore cultural and environmental diversity, and of the need to reprioritize agricultural, education, and environmental services instead of bleeding each country to pay for the military and internal security (and of course corruption).
CORE POINT: The *individual* African is the center of gravity, and only Africans can save Africa--blaming colonialism is *over*. The author's vision for a revolution in leadership calls for integrity at the top, and activism at the bottom, along with a resurgence of civil society and a demand that governments embrace civil society as a full partner.
CORE POINT: The environment must be central to all development decisions, both for foster preservation and permit exploitation without degradation. Later in the book the author returns to this theme in speaking of the Congo forests, pointing out that only equity for all those who are local will allow all those who are foreign to exploit AND preserve.
I am fascinated by the author's expected discussion of the ills of colonialism including the Berlin division, the elevation of elites, arbitrary confiscations of lands, and proxy wars, what I was NOT expecting was a profound yet practical discussion of how the church in combination with colonialism was a double-whammy on the collective community culture of Africa.
The author observes that any move away from aid, which has been an enabler of massive corruption at the top, and toward capitalization and bonds [as the author of Dead Aid proposes in part] will be just as likely to lead to corruption absent a regional awakening of integrity.
The author discusses China, observing that China has used its Security Council veto to protect African interests, and the author observes that the West continues to destroy Africa with arms sales, France and Russia especially, followed by China, with the US a low fourth.
I learn that patronage and the need for protection are the other side of corruption as a deep-seated rationalization for keeping power, and I learn that pensions in Africa are so fragile that retirement is fraught with risk, another reason to seek long-term power holding. I am inspired to think of a regional pension fund guaranteed by Brotherly Leader Muuamar Al-Gathafi.
On a hopeful note the author praises the election of Ellen Johnson-Sirleaf as leader of Liberia, and sees real promise in the AU leadership summits that she attends.
CORE IDEA: Leadership training at all levels must keep pace with the changes in technology and the complexity of Africa's engagements. Civil Society in particular must be understood and embraced by government leaders at all levels.
The author spends time around page 134 discussing her pilot project to create local empowerment, devolving decision-making to create a multi-layered structure that establishes priorities while also providing accountability and transparency, minimizing corruption. Using a trained facilitator, the author brought together around 40 fifteen-person committees to create a strategic plan, and that is now useful as a map regardless of turn-over.
On page 158 the author briefly discusses ECOSOC (Economic, Social, and Cultural Council of the African Union) founded in 2005 to bring the voices of the people into the AU deliberations; to educate the peoples of Africa on all aspects of African affairs; and to encourage civil society throughout Africa.
My reaction: ECOSOCC is a center of gravity and could be the lever needed to create a regional M4IS2 network that substitutes information for violence, capital, time, and space. A harmonization of investments to address regional cell phone access (Nokia ambient energy devices), regional radio stations using solar power; and a regional public information program on the basics of mosquito control and other key public health topics, all call out for action in partnership with ECOSOCC.
Later in the book the author equates misinformation with alcohol and drugs. Ignorance is a recurring theme.
The conclusion of the book is full of deep wisdom on re-imagining community, restoring family by returning the men, stopping the brain drain, and making it easier for remittances to return; of the need to create micro-nation forums within each macro-nation; of the need to create local radio stations in each of the local languages and dialects; of the need to address energy shortfalls while stopping the march of the desert; and finally, of the need to address the pressing twin issues of land ownership and tourism management so as to restore the primacy of African interests.
The book ends on a hugely positive note calling for Africans to reclaim their land; reclaim their culture; and reclaim themselves.
Other books I consider relevant to respecting Africa:
Breaking the Real Axis of Evil: How to Oust the World's Last Dictators by 2025
Deliver Us from Evil: Peacekeepers, Warlords and a World of Endless Conflict
A More Secure World: Our Shared Responsibility--Report of the Secretary-General's High-level Panel on Threats, Challenges and Change
The leadership of civilization building: Administrative and civilization theory, symbolic dialogue, and citizen skills for the 21st century
How to Change the World: Social Entrepreneurs and the Power of New Ideas, Updated Edition
The Fortune at the Bottom of the Pyramid: Eradicating Poverty Through Profits (Wharton School Publishing Paperbacks)
Infinite Wealth: A New World of Collaboration and Abundance in the Knowledge EraThe Challenge for Africa Overview

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Working the Night Shift: Women in India's Call Center Industry Review

Working the Night Shift: Women in India's Call Center Industry
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Working the Night Shift: Women in India's Call Center Industry Review
Ms. Reena Patel's book is compelling. It is eye-opening, not only into the world of the call center industry, it's impact on India's cultural perception of women and the complex struggles they face, but opens the door to the untold realities of the effects of our global economy on a personal level. Kudos to Ms. Patel for making the reality of the call center industry in India and women's sacrifices our reality as well.Working the Night Shift: Women in India's Call Center Industry Overview

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Enough: Why the World's Poorest Starve in an Age of Plenty Review

Enough: Why the World's Poorest Starve in an Age of Plenty
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Enough: Why the World's Poorest Starve in an Age of Plenty ReviewHalf way through the book, you'll be mad as hell. By the end, you'll see some rays of hope.
Thurow and Kilman lay out the problem: a billion or so starving or malnourished people in the world, in spite of the fact that there is enough food to feed everyone. Then they describe the barriers to getting the food to the people who need it: greed, politics, good intentions gone awry, and infrastructure/technical issues. Finally, they describe some of the ongoing efforts to overcome or end-run the barriers, and they lay out what needs to happen for the great vision of Jesus in Matthew 25 - the least being fed - to come to fruition. An important read, yet an interesting read and an easy read.Enough: Why the World's Poorest Starve in an Age of Plenty Overview

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Global Shadows: Africa in the Neoliberal World Order Review

Global Shadows: Africa in the Neoliberal World Order
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Global Shadows: Africa in the Neoliberal World Order ReviewFerguson has obviously been embedded in African studies for a considerable length of time, and this series of essays reflects that in its depth. As indicated in the introduction, the author works to evaluate the relationship between Africa and globalization from a pan-Africanist view. Using a series of case studies from his own research and others, Fergussen succeeds in painting a picture of a globalized Africa that often goes beyond conventional understandings of the continent.
As a student of international development, I have almost exclusively looked at Africa through the lense of humanitarian crisis. This book provides the reader an opportunity to engage with the continent in a much more complex sense. I would certainly recommend it as the best text on Africa I've read so far.Global Shadows: Africa in the Neoliberal World Order Overview

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