1. The Economics of Poverty and the Poverty of Economics: A Christian Perspective Christopher B. Barrett Cornell University Prepared for the Upstate New York InterVarsity Christian Fellowship Faculty Conference April 5, 2003

2. Facts: ▫ > 3 bn live on 3 bn live on < $2/day ▫ 1/3-1/2 undernourished ▫ > 20% of children live in acute poverty 20% of children live in acute poverty <$1/day Why does such unnecessary injustice continue to disfigure a rich, technologically advanced world? What can be done to care for the poor and thereby to care for and honor God?

3. The Economics of Poverty “Most of the people in the world are poor, so if we knew the economics of being poor we would know much of the economics that really matters. Most of the world’s poor people earn their living from agriculture, so if we knew the economics of agriculture we would know much of the economics of being poor.” - Theodore W. Schultz, 1979 Nobel Lecture

4. Hope The traditional “snapshot” view: Headcount and poverty gap (FGT) measures: in Madagascar, 69.6% below poverty line But there’s an emerging, dynamic, “video” view Distinguish between chronic and transitory poverty Much poverty is in fact transitory: exit poverty quickly. Chronic and persistent poverty have different implications: - hopelessness - the existence of “poverty traps”

5. Not just magnitude, but nature and duration of poverty differ

6. Agency Chronic poverty gives particular salience to the concept of poverty traps. The essence of the poverty trap is that one chooses to stay in a situation that almost surely implies a life of poverty. In some places and for some peoples, the choice set is relatively limited and none of the feasible options is especially attractive.

7. Poverty traps turn on the existence of critical thresholds. Absent such thresholds, all poverty would be transitory with everyone accumulating productive assets until they converged on a single equilibrium income level. Examples from Madagascar: - seasonal rice sales - nonadoption of SRI

8. People rationally choose strategies that leave them poor because superior options are either infeasible or unattractive to them, given the incentives they face. People rationally choose strategies that leave them poor because superior options are either infeasible or unattractive to them, given the incentives they face. But not everyone’s choice set is the same.

9. Discipleship A disciple eschews comfort in favor of constant seeking for new insights/challenges, albeit about a core Truth. - learn new skills and technologies - education - exploit new market opportunities Economic growth requires technological change … the poor are too rarely presented the opportunity to practice discipleship.

10. We need to practice discipleship, constantly seeking new insights and challenges so as to better discern and practice the single, core truth that technological advance is the only sustainable path out of poverty.

11. “For you know the generous act of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, so that by His poverty you might become rich. I do not mean that there should be relief for others and pressure on you, but it is a question of a fair balance between your present abundance and their need, so that their abundance may be for your need, in order that there may be a fair balance. As it is written, “The one who had much did not have too much, and the one who had little did not have too little.” (2 Corinthians 8:9,13-15).

12. Grace Income = assets * r.o.r. Chronic poverty arises from meager asset endowments, low rates of return, or both. Agency plays an important role, but so does chance. Our choices are in no sense deterministic of outcomes. Grace explains a great deal of chronic poverty. Most of the poor have simply not been as materially lucky as the non-poor have been.

13. Luck can have persistent effects, for good or for ill, due to crucial thresholds that create poverty traps. - Intergenerational earnings transmission - Poverty breeds insecurity and vice versa. Poor people respond to insecurity today in ways that compromise their capacity to build a better life for themselves tomorrow. Such behavior is rational.

14. Transformation There are tipping points associated with critical thresholds … hence the role for well-targeted assistance. But we are only just beginning to identify those thresholds:

15. Basile Rajaonarison and the gift of a dairy cow

16. The Poverty of Economics Economists’ analytical toolkit helps thoughtful stewardship. Yet, the tools often become idols unto themselves. Economic theory too often taken to be truly universal in all of its details, although many core assumptions are socioculturally specific. Not all of the salient issues are best approached via economics’ empirical toolkit.

17. Metrics of Poverty Economists’ emphasis on physical indicators may unwittingly contribute to a reductionist approach that emphasizes the material and measurable over the non- material and nonmeasurable One example: What is the value of work? Human dignity arises from our createdness by God rather than from the things we create or consume.

18. Powerlessness Tembo wanapopigana nyasi huumia Discussions of the political economy of poverty reduction tend to focus on corruption and autocratic behavior abroad. But what about the power of greed and superficial pandering to base interests in our own communities and politics? “Silent violence”

19. Vulnerability An understanding of risk and vulnerability is central to a solid understanding of poverty. Economists’ conceptualization and analytical treatment of risk nonetheless leaves much to be desired. Overemphasis on covariate risk

20. Moral Underpinnings Much vulnerability, powerlessness and chronic material poverty arises due to coordination and cooperation failures in poor communities. Where generalized morality and trust deteriorate, powerlessness, vulnerability and poverty increase.

21. Conclusion “Our deepest fear is not that we are inadequate. Our deepest fear is that we are powerful beyond measure. It is our light, not our darkness, that most frightens us. We ask ourselves, who am I to be brilliant, gorgeous, talented, or fabulous? Actually, who are you not to be? You are a child of God. Your playing small doesn’t serve the world. There is nothing enlightened about shrinking so that other people won’t feel insecure around you. We were born to make manifest the glory of God that is within us. It is not just in some of us; it is in everyone. As we let our own light shine, we unconsciously give other people permission to do the same. As we are liberated from our own fear; Our presence automatically liberates others.” Nelson Mandela Inaugural Address, 1994

22. Thank you!