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10.29.2010

The Mystery of Economic Growth


EDAYANCHAVADI, INDIA — Around here, in rural South India, development over the last few decades has been an uneven process.

Some people rise, others fall. Some get rich, some stay poor.

The rich build concrete houses, buy motorcycles and send their children to private schools. The poor live in thatch huts, work part-time as agricultural laborers and pull their children out of school young.

Development is an unpredictable business. The rich and poor often grow up in the same village. They are beneficiaries, or victims, of the same government policies. Their lives are determined by the same weather patterns and infrastructural constraints.

One of the central questions facing India — and, indeed, the developing world as a whole — is why some people, or countries, move ahead, while others fall behind.

An answer to this question would have huge implications for public policy. In India, torn between an attachment to socialism and a new infatuation with capitalism, it could help find a balance between the state and markets in poverty alleviation schemes.

More generally, as India continues to grow rapidly, a better understanding of its path to development might be applied to other regions of the world, where poverty is proving less tractable.

For all its temptations, however, the search for a policy toolkit toward development is fraught with pitfalls. Over the last 60 years or so, the international development community has come up with model after model, theory after theory, in search of just such a toolkit.

It has, at various times, promoted the benefits of huge, often conditional, inputs of foreign aid, the rigors of shock therapy, the virtues of free trade and the promise of the Washington Consensus (a set of policies prescribed and often imposed by agencies like the World Bank, the International Monetary Fund and the U.S. Treasury).

Yet for all the efforts to come up with a general theory of development, the truth is that economic growth remains something of a mystery. This is the conclusion of a recent anthology, “What Works in Development?”, published by the Brookings Institution. The essays lead to the conclusion that there is no clear way to ease poverty, and — as the editors, William Easterly and Jessica Cohen, state in their introduction — “no consensus on ‘what works’ for growth and development.”

Mr. Easterly, a former World Bank economist, has elsewhere shown that there is little correspondence between a nation’s economic growth and the extent to which it follows international development prescriptions. Analyzing data for 1980 to 2002, he found that countries that grew the fastest received considerably less foreign aid and spent less time under I.M.F. tutelage than those that grew the slowest. This doesn’t mean that following the orthodoxy harms development, but it does suggest that rapid growth is possible without international aid or advice.

Part of the problem, it turns out, may be the very attempt to follow a model. Progress — economic or otherwise — is a notoriously subjective phenomenon. It is context sensitive, and highly dependent on local conditions. It is, in particular, resistant to the uniformity implicit in even the most sophisticated models.

This view, once held by a fringe, is entering the mainstream. It was given voice last month by none other than Robert B. Zoellick, president of the World Bank, when he spoke of the need for “rethinking” development economics and “a questioning of prevailing paradigms.”

Facts speak for themselves. It has become increasingly evident that many of the most successful growth stories have resulted not from slavishly following an external set of policy directives, but from pursuing unconventional — and locally attuned — solutions.

The rise of Southeast Asia (and more recently China), for example, represented a repudiation of textbook views about the proper role of the government and of the relationship between markets and the state.

India’s recent growth, too, can be seen as a result of a determination to follow its own path. While it is true that the country began its climb out of socialist torpor under World Bank and I.M.F. supervision, many aspects of its growth since then contravene the conventional model. A notable example is the country’s refusal to fully liberalize its capital markets or allow unrestricted foreign investment. This refusal, lamented by advocates of the Washington Consensus, is now credited with having spared India the worst of the recent financial crisis.

Jessica Wallack, an economist who heads the Center for Development Finance, a research organization in Chennai, suggests, also, that India may have benefited in some ways from moving slowly toward the privatization of public assets (again, a contravention of development orthodoxy). She argues that, given social inequality, corruption and limited institutional capacity, rapid privatization could, much as in the former Soviet Union, have “resulted in greater concentration of wealth in a few people’s hands.”

A further example might be the nation’s Mahatma Gandhi National Rural Employment Guarantee Act, a major public works program that has dismayed those who advocate market solutions to unemployment, yet that is undeniably easing poverty in much of rural India.

Each of these policies has a price. But their salient feature (and, arguably, the reason for their relative success) is a sensitivity to context — the fact that they are responses to genuine needs, and that they are designed taking into account particular local conditions, such as the reality of corruption.

Ultimately, it is this sensitivity, this ability to accommodate context and local detail, that works best in development. The type of grinding, sweaty work it implies — time in the field, in villages and on farms, learning about cultures and social structures — is certainly less glamorous than designing overarching theories to rid the world of poverty.

But poverty is an unglamorous business. It is only fitting that the most effective way to address it would be through small, low-key and often backbreaking interventions.

How to say No


An important way of managing stress is knowing that you can say no and then knowing when and how to say it.

Choose to refuse

Know you can refuse

The first step in refusal is to know that you can say 'No'. Some people are so keen to please others they not only find saying 'no' difficult, they even believe they cannot say 'no'.

This can be a particular problem in the workplace where it can seem impossible to refuse requests from senior people, but it is possible. You have only a certain amount of time and knowledge, and pushing these can affect other things you are doing.

Likewise in many social situations it can seem difficult to refuse. Social norms tell you that you must agree, but you always have a choice.

So first realize that 'No' is always an option.

Decide to refuse

The next step is to decide to refuse. You may say 'yes' on some occasions and on others you can say 'no'.

When asked to do something or agree with something, first consider whether this is reasonable. Also consider whether you have time to comply and whether you consider the request to be acceptable or not. Then consider whether you want to agree.

Remember, the choice is yours, and yours alone. Even for the most reasonable request, you have the option and ability to say no.

Just say No

The simplest way of refusing is just to say no. That's it. Just no. If pushed, you can just say something like 'Because I have decide I do not want to.'

You do not have to give reason for your refusal. Remember that just as you can say no, you can also refuse to be drawn on why you have chosen to say no.

ADO method

The ADO method breaks the refusal down into three parts:

Acknowledge

First acknowledge the request, showing that you understand what they have asked for and accepting that it is ok for them to ask this.

Decline

Next turn down the request. You can apologize or just say no. Whatever method you use, do make sure that it is clear that you are refusing. Saying something softened like 'I don't think I want to' leaves the door open for further pressure.

Offer

The third step is to make counter offer, such as '...but I could visit next week'. This gives the other person a consolation prize, something to take away and accept so they can feel they have achieved something at least.

Not-Unless method

Rather than just saying no, you can refuse unless they give you something in return. So you may say something like 'I may be able to do that but in order to do that I'd like you to...'.

A particular form of the 'not unless' is based on time. It works on the principle that you are busy and that in order to do what has been requested, you will have to stop doing something else. For example, 'Sure, I can run down the shops for you, but then there'll be no time to cook. If you can peel the potatoes and put the chicken in the oven, then we'll still be able to eat tonight.'

Joint problem

Another method is to turn the challenge around and make it a joint problem. Rather than them asking you for something, show that you are concerned for what they want to achieve, then frame the question as one of how you can both work together to find an alternative solution (rather than you just doing what you are told). For example, 'Yes, I agree we should give them a good reception. But rather than tidy up here, maybe we could just go next door? Or maybe take them out? How else could we resolve this?'

Broken Record (etc.)

There are also many other ways of resisting persuasion, such as the broken record where, if they keep trying to persuade, you just keep saying no.

Limiting Beliefs


What are limiting beliefs?

Limiting beliefs are those that constrain us in some way. Just by believing them, we do not think, do or say things that they inhibit. And in doing so we impoverish our lives.

Limiting beliefs are often about our selves and our self-identity. They may also be about other people and the world in general. In any case, they sadly limit us.

I do/don't

We may define ourselves by what we do or do not do. I may say 'I am an accountant', which means I do not do marketing and should not even think about it, and consequently fail to sell my services well.

Another common limiting belief is around how we judge ourselves. We think 'I don't deserve...' and so do not expect or seek things.

I can't

We often have limited self-images of what we can and cannot do. If I think 'I cannot sing' then I will never try or not go to singing lessons to improve my ability. And this is the crux of many 'I can't' statements: we believe our abilities are fixed and that we cannot learn.

I must/mustn't

We are bound by values, norms, laws and other rules that constrain what we must and must not do. However, not all of these are mandatory and some are distinctly limiting. If I think 'I must clean the house every day' then this robs me of time that may be spent in something more productive.

I am/am not

The verb 'to be' is quite a pernicious little thing and as we think 'I am' we also think 'I am not'.

'I am' thinking assumes we cannot change. Whether I think 'I am intelligent' or 'I am not intelligent', either belief may stop me from seeking to learn. 'I am' also leads to generalization, for example where 'I am clever' means 'all of me is all of clever and all of clever is all of me'.

When coupled with values we get beliefs about whether a person is right or wrong, good or bad.

Others are/will

Just as we have limiting beliefs about ourselves, we also have beliefs about other people which can limit us in many ways. If we think others are more capable and superior then we will not challenge them. If we see them as selfish, we may not ask them to help us.

We often guess what others are thinking based on our beliefs about them -- and these guesses are often wrong. Hence we may believe they do not like us when they actually have no particular opinion or think we are rather nice. From our guesses at their thoughts we then deduce their likely actions, which can of course be completely wrong. Faced with this evidence, it is surprising how many will still hold to the original beliefs.

How the world works

Beyond the limiting beliefs above there can be all kinds of belief about 'how the world works', from laws of nature to the property of materials. This can lead to anything from the beliefs that all dogs will bite to the idea that aeroplane travel is dangerous.

Why do we limit our beliefs?

Experience

A key way by which we form our beliefs is through our direct experiences. We act, something happens and we draw conclusions. Often such beliefs are helpful, but they can also be very limiting.

Particularly when we are young and have few experiences we may form false and limiting conclusions. Nature builds us this way to keep us out of harm's way. We learn and build beliefs faster from harmful experiences. Sticking my finger on a hot stove hurts a lot so I believe all stoves dangerous and never touch the stove again. Punching another child results in a sound beating so I believe myself weak.

Education

When forming our perceptions of the world, we cannot depend on experiences for everything. We are hence read and are taught by parents and teacher how the world works and how to behave in it.

But our teachers are not always that well informed. We also learn from what peers tell us and are 'infected' by their beliefs, which may be very limiting.

Education is a double-edged sword as it tells you want is right and wrong, good and bad. It helps you survive and grow, but just because you were told something, you may never try things and so miss pleasant and useful experiences.

Faulty logic

In decisions, we make 'return on investment' estimations and easily conclude that the investment of time, effort and money is insufficient and that there is a low chance of success and high chance of failure. The return may even be negative as we are harmed in some way.

People make many decision errors, for example based on poor estimation of probabilities. We take a little data and generalize it to everything. We go on hunches that are based more on subconscious hopes and fears more than reality.

The word 'because' can be surprisingly hazardous. When we use it, it seems like we are using good reason, but this may not be so. We like to understand cause-and-effect and often do not challenge reasoning that uses the mechanisms of rational argument.

Excuse

One reason we use faulty logic and form limiting beliefs is to excuse ourselves from what we perceive to be our failures.

When we do something and it does not work, we often explain away our failure by forming and using beliefs which justify our actions and leave us blameless. But in doing so, we do not learn and may increasingly paint ourselves into a corner, limiting what we will think and do in the future.

Fear

Limiting beliefs are often fear-driven. Locking the belief in place is the fear that, if we go against the beliefs, deep needs will be harmed.

There is often a strong social component to our decisions and the thought of criticism, ridicule or rejection by others is enough to powerfully inhibit us.

We also fear that we may be harmed

So what?

There is also the question of whether limiting beliefs are actually good for us and that they keep us from harm. In practice some beliefs which limit us are actually valid beliefs which are worth keeping. The problem is telling the difference. The reality is that many of us err on the side of perceived (and not necessarily real) safety. Limiting beliefs are erroneous, being based on wrong 'facts' and so prompt us to treat things with undue caution.