Since the beginning, developed countries have been trying to “develop” the two-thirds of the world’s population who live in the “Third World” countries to be more like the West, neglecting their profound historical, cultural, and political uniqueness. Some argue that the idea of international development is an extension of the Eurocentric imperialist vow to reshape the world in the image of Europe and North America. Perhaps, the people living in Africa and Asia are in a terrible and primitive condition from which they needed to be rescued!
So, the Western scholars started conducting big budget research projects on innovative ideas and theories of change -- most of them are biased by western thought -- of how underdevelopment, as well as poverty, can be washed away radically.
Ironically, they are still struggling to bring in desired widespread dramatic change, despite the Western idea of releasing poorer people from the “poverty trap” by upgrading their living conditions through a huge influx of cash, in-kind support, and massive infrastructural development.
In many cases, when a chronically malnourished, poor community of the Third World is given readymade foods as an aid from the First World, the community does not actually eat more or change its food habits, instead, community members replace their boring foods with more interesting ones and technically remain malnourished. If the head of a typical poor family in the Third World gets enough money as aid to increase the food spending of the whole family, many of them will choose tobacco, gambling, or going to the cinema.
Even in countries where the mega development projects were successful, the beneficiaries were not likely to get good jobs or make more money. This happens due to the unceasing injection of the First World’s “theory of changes” into the social structure of the Third World, discarding the important differences between Western and Eastern thought.
Being underdeveloped, or poor, is more a political and culturally predisposed concept than a general and measurable economic indicator. For example: Western philosophy weighs the worthiness of life’s pursuits based on material outcomes. People need to have money and resources to become capable of doing what they want to do (eg pursuing higher standards of living through owning modern homes, having inorganic readymade foods, buying medical and educational services, accessing different types of entertainment, and so on) in order to be happy.
Conversely, Eastern philosophy believes in a reverse order, where people’s happiness is independent of what they “have” or “do.” It argues that being happy is an inner reality, and not determined by external circumstances.
The international development community must admit to the basic rules of nature, and the difference in ecology which promote boundless diversity in cultural and political practices. Millions of people in Africa and Asia cannot read, afford good food, or get basic security for their lives due to a complex system of culture, politics, history, laws, infrastructure, and individuals. These are important parts of their society which determine both harmony and discord.
When donors pour billions of dollars into improving the living conditions and lifestyles of these communities, they change it in a way that communities could not have expected, and the people sometimes become greedy. Poor people intentionally worsen their conditions and start preferring a low standard of living to get more aid. In many cases, government stakeholders also become reluctant to perform their duties, since they feel the foreign donors are replacing their obligations and taking the lead.
It is true that those countries really need financial aid, and that developed countries will have to continue putting more money in those territories -- otherwise the “Global Village” will collapse and international trade will become stagnant.
Hence, if rich countries want to help poor ones, they need to spend more time knowing them. Understanding of the culture and political context requires deep local knowledge, which is dependent upon lived experience in local conditions.
The theory of change needs to be tested and adjusted regularly in different contexts and time frames. Development is a slow process, and cannot be attained with a standard mega program.
No human being on Earth is poor. Funding is not needed to develop the citizens of the Third World. A people-centric approach is required where the beneficiaries will feel self-respect, ownership, and the worth of being human. Western concepts need to be combined with local ideas. Donors must engage the government, the private sector, and the community as active partners to uphold stakeholders’ morale.