An ambitious new approach to African studies, utilizing indigenous sources to bring back the voices of the native Africans in their own words rather than that of colonizers and foreigners. Elizabeth Isichei explores the Atlantic slave trade, as reflected in the poetics of rumour and the poetics of memory -- an approach different from the quantitative and demographic studies which have transformed the subject over the past twenty years. To this and to her study of popular consciousness in the colony and postcolony, she brings together a wide range of disciplines -- ethnography, art and art history, and contemporary literary theory among them -- to look at the intellectual history of Africa, from African rather than European premises. The result is a history of popular consciousness which shows the experiences of ordinary people, often in protest to an ongoing experience of exploitation. Elizabeth Isichei is Professor of Religious Studies, Otago University, Dunedin, New Zealand and author of over a dozen books on African history and religion. She holds an Oxford doctorate, and aD.Litt from the University of Canterbury, and is a fellow of the Royal Society [N.Z.]

El libro recoge la voz de mas de 40.000 personas pobres de 50 paises y es la primera parte de la serie denominada la voz de los pobres para este estudio se utilizan metodos participatorios y cualitativos de investigacion y presenta de manera muy directa a traves de la propia voz de las personas pobres, las realidades de su vida. La mayoria considera que esta en peores condiciones y tiene mas inseguridad que antes.

A multi-country research initiative to understand poverty from the eyes of the poor, the Voices of the Poor project was undertaken to inform the World Bank's activities and the upcoming World Development Report 2000/01. The research findings are being published in three books: "Can Anyone Hear Us?" gathers the voices of over 40,000 poor women and men in 50 countries from the World Bank's participatory poverty assessments (Deepa Narayan, Raj Patel, Kai Schafft, Anne Rademacher, and Sarah Koch-Schulte, authors). "Crying Out for Change" pulls together new field work conducted in 1999 in 23 countries (Deepa Narayan, Robert Chambers, Meera Shah, and Patti Petesch, authors). "From Many Lands" offers regional patterns and country case-studies (Deepa Narayan and Patti Petesch, editors). Voices of the Poor marks the first time such an exercise has been undertaken in so many developing countries and transition economies around the world. It provides a unique and detailed picture of the life of the poor and explains the constraints poor people face to escape from poverty in a way that more traditional survey techniques do not capture well. Each of the three volumes demonstrates the importance of voice and power in poor people's definition of poverty. Voices of the Poor concludes that we need to expand our conventional views of poverty which focus on income expenditure, education, and health to include measures of voice and empowerment.

Debunking the current model of international aid promoted by both Hollywood celebrities and policy makers, Moyo offers a bold new road map for financing development of the world's poorest countries.

"Voices of the Poor" provides a unique and detailed picture of the life of the poor and explains the constraints poor people face to escape from poverty in a way that more traditional survey techniques do not capture well. Each of the three volumes demonstrates the importance of voice and power in poor people's definition of poverty. 'Voices of the Poor' concludes that we need to expand our conventional views of poverty which focus on income expenditure, education, and health to include measures of voice and empowerment.

Poverty reduction is a worldwide concern, yet if the church is to play an effective role in its alleviation, an approach that is both biblical and contextual is required. In Poverty, the Bible, and Africa, Isaac Boaheng formulates a theology of poverty that engages Scripture, African traditional wisdom, and contemporary African concerns to create a paradigm for understanding and alleviating poverty in Africa. Boaheng highlights that, whatever our cultural context, God frowns upon materialism, extravagance, and love for riches; yet the author also demonstrates why a contextual theology must address people’s societal and cultural needs alongside spiritual ones. If we desire a model for poverty reduction that is both theologically sound and contextually appropriate, we must facilitate an encounter between the teachings of Scripture and the socio-economic, political, and religious realities of a particular context. Combining in-depth cultural analysis with careful exegetical reflection, this book offers refreshing insight into the challenge of confronting poverty in Africa. Boaheng’s approach, however, is relevant far beyond the continent and is transferable to any context where others are seeking to effectively understand and combat poverty.