The conventional growth literature looks at development in terms of improved welfare. In welfare economics we evaluate the effects of welfare changes by means of the indirect utility function (the consumer is worse off if indirect utility function at a later date is lesser than that of an earlier date [v(p1,w) The international discourse of development is how do measure development. Real classical economists would want debates on development to center around issues like levels of investment, savings, consumption and production. All economic theories of development, follow this path. Development of course here is measured in terms of economic indicators such as ”GDP growth rate etc. However, these conventional means of defining and evaluating development has been put to test. For instance, when we say economic growth was attained at 5 %, you very well know that it is possible for ten people to make an economy grow to that level against a population of 30 millions. And then, how did we arrive to it! So the new nomenclatures advanced by people like Stiligz and Sen is we do not have to explain development models in the sense of economic indicators. Other than asking, how much the economy grew, why not ask: In some countries, people are beginning to ask how happy are the people (Gross Domestic Happiness). Greece uses this methodology to compute their economic growth? Bhutan’s great resource at the moment is the happiness of its people. It is assumed, people are only happy when then they have access to the basic needs. (you can think of many other humanistic indicators). Hernandos De Soto discusses reasons why capital does not reproduce itself (the failure of capitalism) in advancing countries. His other book the other path discusses at length about a key feature of developing economies as seen in the informal sector. According to Hernandos a key solution or hindrance to the development problem is property rights. Gustavo Gutierez a Latin American theologian sees liberation as an end which requires the widest possible set of opportunities. Accordingly Gustavo suggests that we replace the term development with liberation. Development according to Gustavo is purely an economic concept and does little in considering the person as a psycho, social, religious and somatic person. Gustavo’s writings have had a lot of influence in Latin America and the Catholic Church in general. It is unfortunate that Gustavo was later silenced by the Catholic church and could no longer continue his writings on liberation theology. Armatya Sen on the other hand developed the capability approach which focuses on the ability to do and to be which he calls functionings. Hence to Sen development is an end while the capabilities which are a set of functionings are the means. Key in the capability approach are the conversion factors which are the relationships between the state (means) and the ability to achieve certain beings and ends. One recent important contribution to the development literature is Prof. Grzegorz Kolodko who suggests the Integrated Index of Socio Economic Well Being (ZIP). Kolodko’s index looks at the output level in the economy measured by ppp per capita, the well being of the population (health, satisfaction, expectation and education), environment and leisure time (cultural values). The index in assessing development goes beyond the normal economics confinement and integrates other important factors. Development as can be seen is not a function of GDP growth or decline per se. It is more. It incorporates many other inputs as can be seen from the Kolodko’s index (health, satisfaction, expectation and education) and other development experts. Countries therefore in their endervor to develop should ask themselves practical questions. On the other hand the question of big plans or small searches come to the lime light too. At times conventional assumptions may need to be relaxed or changed, omitted in search for a development answer.
-how many boreholes of water were constructed
-how many children were able to access schooling opportunities
-how many hospitals were constructed
-how free were elections and did the voices of the poor reign
-are institutions properly constituted and is the rule of law upheld.
RALEIGH, N.C. – Pastor Shirley Caesar-Williams opened her sermon Sunday at Mount Calvary Word of Faith Church with a prayer of thanks for the election of Barack Obama — at the risk of her flock getting "more excited over this than you do over the word."
"God has vindicated the black folk," the Grammy-winning gospel singer said as a member of the congregation waved an American flag and another marched among the pews blowing a ram's horn.
"Too long we've been at the bottom of the totem pole, but he has vindicated us, hallelujah," she cried. "I don't know about you, but I don't have nothing to put my head down for, praise God. Because when I look toward Washington, D.C., we got a new family coming in. We got a new family coming in. And you know what? They look like us. Amen, amen. They look like us."
Across the country, from a mostly white church in the Southwest to the pulpit from which the Rev. Martin Luther King Jr. preached his message of equality and nonviolent change, Christian clergy members on Sunday asked God to give Obama the wisdom and strength to lead the country out of what many consider a wilderness of despair and gloom.
And on the day King famously called "the most segregated day of the week," they also called for the nation to come together behind the man who will be the first black president.
In his Web message last week, senior pastor Gregg Matte of Houston's 167-year-old First Baptist Church decried a society that has turned to government as its savior.
"Today," he wrote, "Hollywood is our pastor, technology is our Bible, charisma is our value and Barack Obama is our President."
But from the pulpit Sunday, Matte asked the 1,000 or so mostly white faces staring back at him to "lift up President-elect Obama" even if he wasn't their choice on Tuesday.
"Regardless of whether you voted for him or not, he's now our president come Jan. 20," he said. "So we're going to come behind him and pray for him and pray for wisdom, that God will give him wisdom and be able to really speak to his heart."
At a white church in Mississippi, where roughly nine in 10 whites voted for Republican John McCain, the scene was more muted.
The neighborhood around the Alta Woods United Methodist Church in Jackson has seen its demographics shift from white to black in recent decades, and most of the parishioners have moved to the suburbs. While Pastor David W. Carroll recognized Obama's election as a "historic shift," he said he was also struck by McCain's patriotism in defeat.
"As the crowd began to boo a little bit ... he quieted them down and said, 'Now is not my time, but I'm an American first and I will serve the president-elect,'" he said. "In a loss, he showed us still how he could win through his service."
But in black churches from the capital of the Confederacy to the streets of Harlem, it was all about Obama.
At Hungary Road Baptist Church in a working-class suburb of Richmond, Va., the two-hour, 40-minute service was part celebration, part history lesson, led by a pastor who had felt the sting of the Jim Crow South. The Rev. J. Rayfield Vines Jr., pastor of the predominantly African-American congregation, paused briefly as he recalled the indignities he endured but did not bow to growing up Suffolk, in southeastern Virginia.
"I was there when you had ride in the back of the bus," Vines said under a simple cross illuminated by eight light bulbs. "I was there when you went to the department store and you couldn't try on the clothes. I was there when they had a colored toilet and a white toilet."
The pastor said he shared his humiliations Sunday to help give those "who had not tasted the bitterness of segregation ... an idea why we all shouted."
"My cup runneth over on Tuesday night," Vines said. "My eyes have seen the glory."
Inside Harlem's Abyssinian Baptist Church, Obama T-shirts vied with colorful plumed hats as a fashion statement. Church member Sheila Chestnut, 61, wore a rhinestone Obama pin on her suit lapel.
"I am so happy," she said. "I cried so much. I never thought that in this lifetime I would live to see an African-American become president of these United States."
When the Rev. Calvin Butts invited the congregation to stand up "and give God praise for the election," several hundred churchgoers rose as one, lifted their hands in the air and gave a sustained cheer, then chanted, "Yes we can! Yes we can!"
At Apostolic Church of God on Chicago's South Side, less than two miles from Obama's home, jubilant Sunday services were peppered with references to the election and calls to be grateful for his victory.
"We thank the Lord for this second Sunday (in November) after the first Tuesday," Dr. Byron Brazier said to resounding applause and cheers from the mostly black congregation. "This is a wonderful time to be alive."
Obama spoke at Apostolic on Father's Day in his first address to a congregation after leaving his longtime church, Trinity United Church of Christ, following inflammatory remarks there by his former longtime pastor and others.
Perhaps nowhere was the weight of history more palpable Sunday than at Atlanta's Ebenezer Baptist Church, from whose pulpit King spread his message of inclusion and across from which he lies entombed.
When the Rev. Raphael G. Warnock tried to put into words what it meant for Obama to win Virginia, where the first American slaves landed nearly 400 years ago, his words were drowned out by the applause and cheers from a capacity crowd whose faces captured the entire spectrum of the human rainbow.
"Barack Obama stood against the fierce tide of history and achieved the unimaginable," he said. "But he did not get here by himself. Give God some credit. He is the Lord."
But while he told the congregation that it was a time for celebration, he also reminded them it was "a serious time."
"We still have a whole lot of work to do," he said. "You have two little girls who will grow up in the White House. Around the corner, you have two little girls who will grow up in a crack house."
Among those in attendance was the slain civil rights leader's sister, Christine King Farris. She was reminded of her brother's prescience.
"As he predicted the night before he left us, 'I may not be with you, but as a people we will reach the promised land,'" she said stoically. "That promised land was realized Tuesday. Yes, it is our promised land."
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Contributing to this report were Associated Press writers Andrew Adler in Atlanta, Karen Matthews in New York, Steve Szkotak in Richmond, Karen Hawkins in Chicago, John Porretto in Houston and Timothy R. Brown in Jackson.