Malawi: Empty Stomachs Despite Agricultural Growth

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Ty Butler, Senior CorrespondentInternational Development and Conflict Last Modified: 23:59 p.m. DST, 26 August 2013

LILONGWE, Malawi - Home to almost half of the world’s unused arable land, Sub-Saharan Africa has been characterized as a area of immense agricultural potential. The region though has traditionally experienced a fairly difficult time with its modern agricultural markets which have some of the lowest average yields per hectare of land in the world.

Sub-Saharan agricultural markets face many challenges, from poor related institutions and neglect within government budgeting, to land degradation and population density pressures. These problematic agricultural settings have corresponded with similarly difficult hurdles in achieving food security for domestic populations.

Agricultural challenges can be especially pungent for landlocked countries which routinely face 50% higher than average transportation costs (affecting the prices of important inputs such as fertilizer and seeds), and often depend on the good governance of their neighbors.

In 2006, the small landlocked country of Malawi surprised many in the development community when it announced relative food independence after having doubled its maize output in only one year.  In 2005 Malawi was heavily dependent on international food aid, a requirement to help feed almost half of its population. Seeking to change this, the country channeled significant funds into an agricultural subsidy program which targeted impoverished small plot farmers. These farmers were provided with coupons for fertilizer (an agricultural input which is generally two to six times more expensive in Sub-Saharan Africa than elsewhere in the world) and genetically modified seeds (which face similar pricing troubles).

The success of the Farm Input Subsidy Program (FISP) didn’t stop with the achieving of food independence.  Continued agricultural growth not only cut domestic prices of maize by 50%, thus making it more affordable to buy, but also allowed Malawi to start exporting large amounts of maize to its neighbors in 2007.

Yet jumping forward to the present day, the Malawi Vulnerability Assessment Committee (MVAC) has warned of significant food insecurity affecting an estimated 1.5 million people within the country until March 2014 (the next projected maize harvest). So what happened to the surplus that Malawi had been enjoying? While growth rates due to the FISP have started to stagnate since 2010, the maize surplus still exists; with the country expecting to produce 194,000 metric tons more than is needed for domestic consumption.

Instead, current food insecurity problems stem from poverty coupled with unexpected shocks to maize production via failing rains which result in higher food prices.  While the FISP has allowed Malawi to grow its agricultural output with amazing speed, it has also proven particularly vulnerable to seasonal weather shifts.

Given significantly slowing agricultural growth rates, revealed vulnerabilities, and continued food insecurity and malnourishment, the FISP has proven to be a relatively successful program, but not an end all solution for a healthy agricultural system within Malawi. Furthermore, the FISP eats up over half of Malawi’s agricultural budget which can prevent other important aspects of a long run solution from getting full funding and consideration.

Luckily, Malawi has devoted a lot of attention to its agricultural sector and has been laying the logistical, physical, and educational infrastructure for the construction of a more robust agricultural market. In an effort to address land grievances from its colonial past, Malawi managed to launch a willing seller willing buyer (WSWB) pilot program for land redistribution. The pilot performed even better than expected. Those partaking in the WSWB program (over 15,000 rural poor households) saw their average annual incomes increase by 40%, while the entire program netted impressive general economic rates of return to the tune of 20%.

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Published: 27 August 2013 (Page 2 of 3)

Likewise, in 2002 Malawi identified a significant gap in human capital resources within its agricultural sector. With only 26 qualified land planners, 20 land valuation professionals, and a mere 12 licensed surveyors in the entire country, Malawi’s attempts at better land governance were hitting human capacity barriers and bottlenecks. The country has since implemented new training and education courses in order to increase its staff to roughly 1200 persons.

This expansion in human capital is critical as it serves as a foundation for all other agricultural programs. The continued success of the WSWB program depends on such infrastructure. In South Africa similar programs created to address disproportionate white ownership of farmland have netted poor returns and even poorer results.

Since 1994 the amount of farmland owned by white individuals (who make up only 10% of the total population) has only decreased from 80% to around 73%; indicating significant inequalities persisting in agricultural markets despite the end of Apartheid rule. This rather dramatically highlights the differences one can expect between programs that have strong foundations supporting them and those that do not.

Despite these positive steps they fail to address several significant issues that leave Malawi’s agricultural sector vulnerable. The largest single area for improvement rests perhaps with the obtaining of equal rights for women farmers. Women make up a majority of farmers within Sub-Saharan Africa (around 70-80% when non-commercial subsistence farming is accounted for) and Malawi is no different. While Malawi has fairly strong civil laws in place guaranteeing gender equality, civil law often fails to rule the day in Malawi’s rural farming communities.

The federal government acknowledges the existence of and legality of customary law within many rural communities resulting in 72% of all land falling under its jurisdiction. For most women, customary law equals the implementation of traditionally patriarchal norms for work behavior and land ownership. Thus, despite their immense importance within Malawian farming, women are often not allowed to own land for example, or engage in work activities such as plowing soil.

Customary laws are particularly harmful since they tend to reduce the average crop yield for women relative to men. Lack of land ownership reduces tenure security and thus investment into land in the form of conservation farming. Instead, the focus tends to shift towards short run payoffs at the cost of long run sustainability; if long run aspects of ownership are bleak, there is little incentive to plan for long run usage of the land.

Women tend to suffer barriers to credit markets as well. While formally they are welcome to it, lack of land rights often means that women have little to offer up as collateral which prevents them from being able to secure a loan. Even worse, women are often barred from even accessing credit markets in the first place either though movement restrictions, or, more commonly, though customary lending laws that prevent married women from applying for loans (they must instead take them out in their husband’s name) and may also socially discourage any woman from attempting to access credit in the first place.

This problem is compounded by the fact that much of Malawi’s lending sector is informal in nature, which makes them more susceptible to influences from traditional social norms. Without access to financial capital, women face challenges in hiring the needed male labor to do jobs customary law might prevent women from doing. It may also lessen (and routinely does) how much fertilizer women can afford to purchase and how large they can scale their operations.

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Published: 27 August 2013 (Page 3 of 3)

Hindering women also hinders the part of the farming market that tends to be more favorably inclined to farming techniques that could help reduce vulnerabilities associated with FISP. Upon the conclusion of his extended trip to Malawi, the Special Rapporteur on the right to food Olivier De Schutter suggested the re-implementation of traditional legume farming practices alongside newer maize production in order to prevent soil nutrient depletion and improve nutrition through ready access to healthier and more diverse foods.

In Malawi, women tend to be more inclined to grow legumes as they, on average, tend to place a higher importance on household nutrition (a gender based generalization which statistically tends to be fairly accurate throughout the entire developing world).  Similarly, women, despite the lack of legal incentive for conservation farming, still represent about 60% of Malawi’s farmers who are currently piloting new agroforestry technologies. The agroforestry pilot program in Malawi seeks to improve soil quality, resistance to drought, market diversity, food security, and nutrition by incorporating the growing of trees (often fruit bearing) alongside of, or interspersed with, commercial crops.

To realize greater equitable treatment for women customary laws will need to be addressed in one way or another. The role of customary laws is up for review by Malawi’s legislature, but the last series of agricultural bills failed to significantly improve women’s agency within rural areas. It may also prove difficult to force social change onto rural societies that might generally lack strong governmental reach. Instead, focusing extension service efforts on addressing the needs of female farmers and making an effort to inform them of their civil rights would allow them to better seek redress in the face of discriminatory customary laws.

Education and outreach programs can also be used to inform tribal leaders and local land committees on the importance of gender equality for communal health, productivity, and general well-being. It should not be assumed that just because these actors are the traditional bearers of customary law, that they would be strictly averse to altering it. This path would create ways for customary law to help empower women rather than restrict them while obtaining buy-in from essential local actors such as village elders. Such buy-in would afford more ownership of the process to the community which generally encourages higher levels of acceptance and participation within the process, ultimately leading to more socially sustainable change over time.

Outside of customary laws, the WSWB distribution campaign could be made to primarily target female headed households. Of those individuals who received land through the program, 95% also received formal land titles. Such titles would provide women much more legal security; protecting the land from external acquisition via customary law. Even allowing two name slots on titles would help secure ownership rights for women should their husbands die. Since rural households headed by women tend to be quite poor, a focus on gender equality coupled with the scaling up of successful pilot programs would help to address both food insecurity caused by poverty and encourage the behavioral change needed to shore up vulnerabilities within existing commercial farming techniques. Empowering women in Malawi means a stronger more sustainable domestic economy and a healthier society with full bellies.

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Follow Ty Butler on Twitter Twitter: @nahmias_report Senior Correspondent: @TywButler

"One A Day" Black History Month ~ Ms. Kamala Devi Harris.

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"She is the daughter of a Tamil mother, Dr. Shyamala Gopalan – a breast cancer specialist who immigrated to the United States from ChennaiTamil Nadu, India in 1960– and a Jamaican American father, Stanford University economics professor Donald Harris. On January 3, 2011, Harris became the first woman, African-American, and Asian American attorney general in California and the first Indian American attorney general in the United States." ~ Jueseppi B.

The Practical Maxim

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We each possess the power to positively or adversely impact our fellow human beings. So, "beginning today, treat everyone you meet as if they were going to be dead by midnight. Extend to them all the care, kindness and understanding you can muster, and do it with no thought of any reward. Your life will never be the same again." ~ Og Mandino

This video was produced by the NGO, Mercy Corps, and it has been featured on the website because of its thought provoking imagery. On the Nahmias Report we strive to present balanced reporting on human rights issues around the globe. In keeping with this mission, inspirational posts are published to challenge our readers to look inward as they look outward, to temper judgment with understanding, and to use every encounter as an opportunity to sow peace instead of dissension.

"One man cannot hold another man down in the ditch without remaining down in the ditch with him." ~ Booker T. Washington

African Voices Challenge the ‘Single Story’

African Voices Challenge the ‘Single Story’

The Nigerian author Chimamanda Ngozi Adichie speaks about the traditions of a single story framed by prejudice, stereotypes, and misinformation. The author of “Half of a Yellow Sun” (2006), she has several other notable books, short stories, plays and poem anthologies under her belt, but this presentation transcends continents, cultures, and class. View the video here.

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The Female of the Species

THE FEMALE OF THE SPECIESWritten by Rudyard Kipling, 1911

When the Himalayan peasant meets the he-bear in his pride, He shouts to scare the monster, who will often turn aside. But the she-bear thus accosted rends the peasant tooth and nail. For the female of the species is more deadly than the male.

When Nag the basking cobra hears the careless foot of man, He will sometimes wriggle sideways and avoid it if he can. But his mate makes no such motion where she camps beside the trail. For the female of the species is more deadly than the male.

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Macy's Proves AfriCan

Can you imagine Michael Jordan hitting the game winning shot and then asking the media not to say anything? Or Barak Obama winning the presidential election and refusing to talk about his victory? Or You discovering the cure for cancer, but not wanting anyone to know? Well, that’s in essence what Macy’s Department Stores have done. Macy's is the top department store chain in the U.S., with more than 800 stores in 45 states and annual sales of more than $26 billion.

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Amaranthine Loveliness

Amaranthine Loveliness

Women of all ethnic backgrounds, experiences, physiognomy and sexual preference are a wonder to behold. This video pulls you into the eternal flow of the mysteries that lie beneath the mysterious facades with sagacious eyes. Best said by Isak Dinesen, "the entire being of a woman is a secret that should be kept." We shall never know the secrets these women held, but we can ponder or project, as women, as children, as husbands and lovers our temporal secrets onto these women of amaranthine loveliness.

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The Cap of Prostitution

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Ayanna Nahmias, Editor-in-ChiefLast Modified: 16:35 p.m. EDT, 19 April 2010

AFRICA - The practice of female genital mutilation entails the partial or total cutting away of external female genitalia. Traditional healers, birth attendants, or elderly woman usually carry out the procedure, usually in septic environments.

The clitoris is excised with crude instruments such as knives, razor blades and broken glass without anesthesia. During post surgical healing the girls are at greatest risk of infection, and the agony they suffer is exacerbated by the lack of access to pain medication.  In lieu of this herbal solutions or poultices are applied to check the bleeding and lessen the pain.

This crude and hazardous procedure is grounded in and surrounded by various myths, misconceptions, and superstition nonsense. For instance, the ritual is performed as a rite of passage to prepare young girls for womanhood and marriage. The belief that it prevents a woman from giving birth to a stillborn child is also quite prevalent. In some parts of western Nigeria it is regarded as a taboo for the head of a child to touch the mother's clitoris during delivery. Some of the proverbs that support and underscore these mythical postulations include:

  • "The clitoris is a cap of prostitution which the vagina wears from heaven."
  • "If we don't clip the clitoris, it is going to be asking great sacrifices of the penis when it grows."
  • "The fortune gathered by the penis is taken up by the vagina."

Even though these beliefs predate the coming and spread of Islam, traditional African practices have subsequently become closely related and allied with radical Islamic teachings, traditions, and customs. Africa is a deeply patriarchal society. Men dominate the socioeconomic and political machinery and organizations. Men are regarded as natural leaders who are superior and born to rule over women.

Women are considered weaker vessels who are merely extensions of men and secondary human beings. The pride and dignity that women feel in these societies is derived from and dependent upon men. Hence, African societies attach more value and importance to a male child than to a female child. Ten daughters are not worth a son. No woman is regarded as complete or real until she gives birth to a male. Delivering a son gives a woman pride and a place at her husband's home.

It is said that every married woman stands with one leg in her husband's house until she gives birth to a male child. Like the many traditional societies in China, India and the Middle East, the traditional African value system is fundamentally biased against women and is gender insensitive. Thus, in many parts of Africa, girls as young as seven are married to men old enough to be their fathers, and in some cases their grandfathers. Parents often marry their daughters off before they are old enough to decide for themselves. When the issue of dowry comes into play, the girls are literally treated as chattel that can bought and sold, thereby becoming the property of the purchaser who can then use her as he deems fit. This usually culminates in rape, physical abuse, abandonment, or murder.

Women are further diminished through the practice of Polygamy which is another traditional custom that prevails in Africa. Men are licensed to marry as many women as "they can afford" to support. Therefore, theoretically the number of wives a man has can infer his level of wealth or business acumen. However, as with any "status" symbol, many women are acquired as wives by men who are ill-equipped to care for them or the offspring that are borne to him. As part of this tradition, upon the death of a woman's husband, the eldest man in the family inherits the woman and she is evicted from her husband's house while her children and property are confiscated. Source: Excerpted from text written by Leo Igwe. Mr. Igwe is director of the Centre for Inquiry in Nigeria. He can be reached at nskepticleo@yahoo.com.

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Twitter: @nahmias_report Editor: @ayannanahmias

 

Take Me As I Am

Ayanna Nahmias, Editor-in-ChiefLast Modified: 23:57 PM EDT, 20 January 2010

Mary J. Blige
Mary J. Blige

When I first saw the video by Mary J. Blige titled, “Take Me As I Am,” I was recovering from a life long addiction to personal and work relationships in which I allowed myself and my talents to be undervalued and unappreciated. It is said that with age comes wisdom, and in my case this is true, though I know a lot of old fools. Now, as a mature woman, I recognize my power and worth and because of this I have regained my self-respect.

Though the "The Breakthrough" album was released nearly five years ago, the track "Take Me As I Am" is a song that captures the anguish of abuse that is a consequence of disrespect.  This post was inspired by this song which I play often because it speaks to me, and by the quote “if you want to be respected by others the great thing is to respect yourself. Only by that, only by self-respect will you compel others to respect you.” ~ Fyodor Dostoyevsky

Every woman or man alive has at one time been in a place where they have compromised their internal truth for some external gain. Sometimes this occurs during great hardship and tragedy where one’s very survival depends upon setting aside morality and self-respect to preserve one’s life or the lives of loved ones.

However, in mundane circumstances the potential to compromise self-respect most often occurs within the context of intimate relationships. Human interactions serve as a mirror that affords each of us the opportunity to either honestly regard ourselves and our actions, or to peer into its dark depths like Narcissus, and fall in love with false personae that we are all capable of projecting.

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Each of us is susceptible to Narcissus' fate, for though we do not literally drown in an attempt to unite with our reflections, each of us can conjure at will an unrealistic image of our perfect mate. When we engage in a relationship with a person that most closely approximates this vision we will often do anything to keep them.

It is true that an equal number of people have disrespected themselves for inanimate objects such as drugs, money, or material possessions, but it is easy to disguise our lack of self-respect in pursuit of these items because our debasement often occurs in privacy of our minds. It is more difficult to disguise a lack of self-respect within the context of interpersonal relationships.

Intimate relationships most often provide the fertile soil in which self-abasement can take root. In the beginning, the inequity between partners is easily sublimated by the heady euphoria of lust and unfamiliarity. Then, as the adage goes, “familiarity breeds contempt” and because of this, many men and women have suffered the indignities attributed to loving someone who does not reciprocate the feeling.

A healthy sense of self-worth can strengthen a person's resolve to wait for the right situation, the right partner, at the right time. One of the greatest values of self-respect is empowerment. When we rely on external validation, whether through the fawning public and media, as in the case of famous people, or through significant relationships, as in the case of every human being, life becomes a series of rapturous highs and devastating lows. Essentially, we transfer control of our self-worth into the hands of an unworthy judge. Reclaiming one's power and control is the message conveyed by this song which is an anthem for anyone struggling to rediscover their worth.

Self-respect is a tool by which human beings can realize their highest potential and greatest good.  It is only after one has learn to value oneself that you can value another person, even one who has rejected you.  Self-respect frees an individual to honestly assess personal interactions to determine if someone is a good fit for an intimate relationship or even friendship.  Concomitantly this realization should not imply that the individual is defective, because self-respect requires us to recognize the rights and feelings of people who may not fit within our world view.  Thus, we become free to be ourselves and to allow others to do likewise if we honestly and openly proclaim to the world "this is who I am."

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