The Blue Sweater: Bridging the Gap Between the Rich and the Poor in an Interconnected World

By Jacqueline Novogratz
Rodale

Would you give up a promising career in international banking to pursue a lifetime of attempting to understand and eradicate global property? Jacqueline Novogratz began her career as an international banker at Chase Manhattan Bank. As a member of the Credit Audit team for Chase Manhattan Bank, Novogratz was responsible for reviewing the quality of the bank’s loans in other countries, especially in troubled economies. As time went on, Novogratz began to explore the possibilities of working with the poorest people. As her interest grew in helping the impoverished, she found a New York City based microfinance organization that focused on lending to women. The Blue Sweater tells the story of Novogratz’s career from international banking to philanthropy.

After leaving her job at Chase Manhattan Bank to work with the microfinance organization, she was sent to Africa to work with women. Novogratz had never imagined herself working in Africa. She was unprepared for the hostility she experienced from the African women and the amount of corruption and lack of credibility in some of the programs. Although she began her trip to Africa as a naïve idealist, she began to learn that she needed to listen to program participants to truly understand what was needed. While in Rwanda, Novogratz participated in the founding of Duterimbere, a microfinance organization that would lend exclusively to women. She also assisted in setting up a successful bakery operation for single women. The Rwandan genocide had a devastating effect on the organizations she helped to establish.

After spending time in Africa, Novogratz had the opportunity to attend graduate school for business administration and to work with other international organizations. Novogratz directed the Philanthropy Workshop and the Next Generation Leadership program for the Rockefeller Foundation. During this time, Novogratz also founded the Acumen Fund, an organization based on “patient capital.” Patient capital is a combination of venture capitalism and traditional charity that focuses on lending to social entrepreneurs. The programs sponsored by Acumen Fund are also based on the idea the poor will pay for goods and services, instead of the model of traditional charity.

I thought Novogratz’s story was inspiring and instructional. The Blue Sweater is accessible to those who do not have a background in international finance. Her commitment to helping people living in poverty in a meaningful way is based on the idea that all people are interconnected.

Review by Rekesha Spellman

Becoming Indian: The Unfinished Revolution of Culture and Identity

By Pavan K. Varma
Penguin Books

Pavan K. Varma’s most recent book, Becoming Indian, argues that cultural freedom has eluded formerly colonized nations, specifically India. He sees a need for a cultural revolution in India. Although it reads at times like an extended opinion piece, Varma makes convincing arguments highlighting the importance of reclaiming language, architecture, and art in a way that empowers indigenous knowledge rather than oppressing it. He examines concepts and examples related to language, architecture, and art with regard to modern Indian history, contemporary events, and personal experiences.

Varma believes that the real strength of empires lay in the colonization of minds, and he views modern history as one that has resulted in cultural and ideological consequences. He explores how English has become a tool for upward mobility and questions the cost, as the loss of one’s own language is seen as a gain in India. He uses the example of young people performing Shakespeare in English with no knowledge of theatre in their own languages to illustrate this pervasive ignorance. He also compares the success of writing in English to the sure failure of writing in Indian mother tongues to illustrate a flaw in today’s Indian value systems. Convincingly, he critiques the concept of providing important information, such as health and traffic signs on the highways, in English.

Although India has been independent since 1947, Varma argues that colonialism persists in the realms of language, politics, and self-image. Varma believes that globalization is leading to the desire for a homogeneous identity. To counteract this, he believes it is important to know one’s cultural roots in order to move forward into the future.

From a feminist perspective, it is interesting to note the ways in which the British have historically seen Indians as effeminate, and thus treated them with less respect. The power dynamics within post-colonial societies are especially tricky as colonization has already permeated people’s minds. According to Varma’s arguments, what may be necessary is not only a contemporary Indian cultural revolution but also one that involves all sectors of society, from the lowest to the highest castes and socioeconomic backgrounds.

Review by Lakshmi Saracino

Family, Gender, and Law in a Globalizing Middle East and South Asia

Edited by Kenneth M. Cuno and Manisha Desai
Syracuse University Press

Family, Gender, and Law in a Globalizing Middle East and South Asia makes available twelve essays that were presented, in earlier forms, at the 2004 symposium of the same title, which took place at the University of Illinois at Urbana-Champaign. The essays, edited by Kenneth M. Cuno and Manisha Desai, include analysis of eleven nation-states from Morocco to Bangladesh. With thirty-one pages of works cited, this is a valuable reference on an increasingly critical topic. Major themes include the impact of colonialism and postcolonial struggles with national identity; religious politics, and in particular religion’s impact on family law; and international standards, as outlined in the Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) and related conventions, versus nationalist efforts for self-determination without perceived pressures from outside.

The issues dealt with in these essays are complex, and I am wary of oversimplifying any of them. In the discussion of the role of colonialism, one idea that emerges is that colonial patriarchies interact with local patriarchies, creating hybrid forms that become sites of negotiation and contestation. Another idea that recurs is the interplay of religion, local custom, and the state, three venues for regulating behavior and establishing social mores. In practice, as contributor Shelley Feldman points out in her discussion of Bangladesh, this means that constitutional reform alone is insufficient to create change, because it will not (necessarily, or sufficiently) impact local customs and religious laws.

Taken together, the analyses shed light on one another. The reader can see commonalities among the nations in these interrelated regions, as well as critical differences that make each locality’s challenges unique. It becomes apparent that, as the editors point out in the introduction, “neither nationalism nor elite women’s feminism guarantees the ‘liberation’ of women.” Thankfully, these discussions also highlight many ways in which women are actors, participating in many ways, from liberatory habits of daily life to transnational feminist organizations.

Review by Lisa Rand