Dr. Wolassa Kumo
Economic growth theories focus on physical and human capital as key determinants of economic growth and development. The neoclassical (exogenous) growth model was based on the assumption that economic advancement was driven by labour, physical capital and technology and that technological change that was critical to growth process occurred by chance and hence was exogenously determined. Accordingly, for this traditional growth model, these factors affect growth only in the short run as the economy converges to the new steady state output level.
The more recent alternative endogenous growth theory emphasizes the role of human capital accumulation (through education and training as well as through investment on health) in economic development and technological change. The theory emphasizes that the enhancement of a nation’s human capital will lead to economic growth by means of the development of new forms of technology and efficient and effective means of production thereby endogenizing the technological change.
Since the early 1990s researchers, in particular the World Bank, have focused on the role of social and cultural factors in economic growth. The World Bank’s Social Capital Initiative Working Paper Series have inspired further research on the role of social capital in economic development, food security and survival in various developing economies.
Socialcapitalresearch.com defines social capital as “the value of social networks, bonding similar people and bridging between diverse people, with norms of reciprocity.” Thus social capital has three main dimensions: Bonding social capital referring to strong family ties, bridging social capital referring to weak ties among friends and acquaintances and more formal ties linking members of voluntary organizations (Sabatini, 2005).
Today there is growing empirical evidence that social capital contributes to sustainable economic development and that exclusive focus on physical and human capital may be misleading.
Apart from being a determinant of economic growth and development social net works, bonds and ties are critical for the survival of more traditional societies during times of economic difficulties. The Sidama historian Mulugeta Bakalo Daye conducted an inspiring field research on disappearing social capital and its implications on food security in Sidama of southern Ethiopia. I hereby integrally publish his article in three parts.
Fast Disappearing Social Capital among the Sidama of southern Ethiopia and its implication on Food Security: Part I
Mulugeta Bakkalo Daye
June 17, 2010
1. Introduction
I use a social capital framework to better understand the social ties of the Sidama society. It is important to distinguish among different concepts of social ties. Although there is some inconsistency in the literature, social networks, social support, and social capital are quite distinct (Putnam 2000; Portes, 1998)., For Cleak and Howe (2003: 21) a social network is “all those people with whom we have ongoing relationships and through which individual people are linked into groups and society”. Tracy and Abell (1994:56) portray social networks as “the number and structure of relationships with others,” while they define social support as “the amount and types of supportive exchanges that take place among network relationships” . Others have viewed social support similarly, with Findler (2000) defining it as the extent to which an individual receives assistance and help (e.g. emotional encouragement, advice, information, guidance, concrete aid, etc.) from others. Lastly, some researchers combine the two concepts to describe a “social support network” (Peek & O’Neill, 2001; Jankowski, Videka-Sherman, & Laquidara-Dickinson, 1996), making little or no distinction between the terms.
The remainder of the paper is organized as follows: section 2 reviews the literature on the concept of social capital. Section 3 analyses the link between social capital and food security in the context of the Sidama society. Section presents the link between communal entitlement to food and social capital in Sidama, while section five provides description of other supporting social ties. The final section presents the continued disruption to social capital and the struggle for survival in Sidama.
2. The Concept of Social Capital
Many researchers draw on Coleman’s (1988) understanding of social capital as a by-product of social networks and social support systems that exist within a community, both inside and outside of the family. According to Coleman, within the family, social capital refers to the cooperative relationships among family members as well as the time and attention each member pays the others. Outside of the family, social capital includes the social relationships that exist among individuals, families, and institutions that create opportunities for consistent positive expectations and experiences.
Debate continues, however, about how social capital should be defined. Some view the concept as existing only as a by product of membership in a larger community, not as an individual resource (Lochner, Kawachi,& Kennedy,1999; Carpiano 2005) Others view the concept in broader terms, as an element that operates both at the individual and family level as well as within communities( Portes, 1998; 2000; Coleman,1990; Pootinga, 2005).
Each perspective integrates the individuals, families, and surrounding community institutions that comprise social support networks, role models, and information channels. (Portes, 1998;2000;Putnum,2000). While recognizing that definitions of social capital vary, in this article I am primarily concerned with social capital as an individual resource.
Other researchers have moved beyond the positive vs. negative debate to further refine the concept. One useful model was conceptualized by Gitell (1998) and expanded by Szreter and Woolcock (2004). These scholars identified three kinds of social capital: bonding, bridging, and linking. Bonding social capital refers to relationships among members of a group or network who see themselves as relatively equal, for example, neighbors or schoolmates. Bridging social capital refers to relationships among people and groups of people who are fundamentally different such as age, socio-economic status, race/ethnicity, or education. (Szreter& Woolclock,2004). Linking social capital represents the extent to which individuals build relationships with the institutions and people who have relative power over them (e.g., to provide access to services or jobs) (Szreter & Woolclok, 2004; Woolclock, 2001)
3. Social capital and food security
As far as the definition of food security is concerned, one can see the evolution of what the term food security entails. For instance, in 1970s it had been defined as ” Availability at all times of adequate world supplies of basic food -staffs?.to sustain a steady expansion of food consumption ? and to off set fluctuations in production and prices” (UN 1975 ). In 1980s, the same term food-security was seen as “Access by all people at all times to enough food for an active, healthy life” (FAO, 1983 ). In 1990s the definition of food ?security further evolved and was understood as “Food security, at the individual, household, national, regional and global levels [is achieved] when all people, at all times, have physical and economic access to sufficient, safe and nutritious food to meet their dietary needs and food preferences for an active and healthy life”) while in 2000s the focus shifted to not to security of food but the security of livelihood in general. “Food security [is] a situation that exists when all people, at all times, have physical, social and economic access to sufficient, safe and nutritious food that meets their dietary needs and food preferences for an active and healthy life” (FAO 2001)
In this article, food ?security can be seen a feeling of freedom from worrying for the next meal. The finding of field research among the Sidama of Southern Ethiopia suggests that the feeling of freedom from worrying for the next meal to some extent can be maintained through claims that arises from “social capital”. The social Capital in this sense can be seen as those methods of mutual assistance that are inherent in a given society during crises, representing a sustainable and long-lasting system, woven into the social fabric of the people.
Therefore, in this article, the Social Capital can be defined as those methods of mutual assistance that are inherent in a given society during crises, representing a sustainable and long-lasting system, woven into the social fabric of the people. People’s entitlement to food is assured during various crises through this mechanism.
In this article an attempt shall be made to show the organic social practices and institutions that enhanced the ethic of co-operation and mutual assistance among the Sidama of Southern Ethiopia. Drawing on the experiences of Sidama, I endeavour to substantiate or else challenge what the literature says, or does not say, about the role of organic social practices and institutions in preventing the encroachment of famine. Famine is one of the abnormalities and crises faced by vulnerable groups in society. If intervention by an external body during such crises does not materialize, the degrees of suffering and of survival of these vulnerable groups depend on the ethic of co-operation operative in the society to which they belong and their coping strategies against the threat of famine (Becker 1986: 73; Fox 1975: 82; Sahlins 1965: 141, 148; Scott 1976: 2, 4, 5, 9, 27). In the following section I discuss communal food consumption, and those forms of reciprocity and sharing among the Sidama that prevented drought being converted into famine for many generations.
4. Communal entitlement to food as form of social capital in Sidama
The term ‘sharing’ is associated with the ethics of co-operation and assistance aimed at mitigating crises and abnormal occurrences that go beyond the capacities of the victims. In the words of Dessalgn Rahmato: ‘The spirit of co-operation, of sharing assets, resources and services and reciprocal support shown in the rural communities during food shortages plays a vital role in peasant survival strategies’ (Rahmato 1991: 30).
Sharing habits that are deeply rooted during normal times as a way of life can be extended and intensified during times of crisis. Such habits may originate in the very practice of the communal consumption of food. Whenever a meal is served, the members of a household may be grouped together in a circle or row, according to their age and sex. Children of both sexes may be grouped together. The father, as the head of the family, and young boys eat together, while the mother and young girls eat together. In each group, every member takes from the same plate (tilte, saffe, hokkicho) and drinks milk in turn from the same cup (qooncho, finincho). If someone outside the household arrives while a meal is being served, he or she will join the group in the position according with his or her age and sex.
The second example that helps to elaborate the way of sharing to explain how the communal entitlement for cooked food among the traditional Sidama is associated with the time food is served. Every morning there is a coffee ceremony, in which the mature members of neighbouring households join together for coffee (buna) and light food (bunu, qurse). In this ceremony each household calls on another, depending on the proximity of their houses, regardless of the wealth and status of the individuals. Everyone attending the ceremony takes light food from the same plate, known as gabate or saffe, which is passed round by a child from the host household. In the evening, every mature male is expected to pass time with a family headed by a reputable male elder, to chat and exchange information (oddoo) and ideas about issues of different kinds. This occasion is called waare. This visit to an elder always concludes with a dinner, that provides an opportunity for those who might face a food shortage back at their home to have access to food.
Using, the same plate and cup means, for traditional Sidama, first of all enhancing access to food for those who might be facing a food shortage. For those who do not have enough food in their home, eating from the same plate and drinking from the same cup enables them, first of all, to get through hard times. Secondly, it is highly associated with the notion of the covenant that binds people together in normal and abnormal times.
Sidama women always keep prepared foods (boqicho) for unexpected hungry outsiders. The ethics of caring for those who are hungry is deeply inscribed in everyday discourse in the Sidama language itself. For outsider guests, the very words of greeting they may give a host are linked to the question of food availability. If it is morning, he or she will call those inside and say ‘Ayiide! Maygalo?’, meaning ‘What is left over from the night?’. If it is evening, the outsider will say ‘Ayiide mahonso?’, meaning ‘What is the left over from the day?’. The host will respond to the greetings by saying ‘Wo’mino’, meaning ‘Abundant’, ‘ Plenty’, or ‘Our house is full of food’, and then the guest will be invited to enter and share what is available.
Although, I have not observed seriously the nature of the organic social structures and institutions of other southern Ethiopian societies, it is clear to me that most have organic social structures enabling diverse applications during crises. However, on the basis of what I have observed in Sidama I can say that even the most cohesive and co-operative community can still suffer famine if external forces (natural or man-made) such as drought, war, the pursuit of profit at the expense of community, bad governance and the like are serious enough.
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