Ci gaban Talauci da walwala: ƙalubale na ɗabi'a
Abstract:
Ana ganin talauci sau da yawa a matsayin rashin samun kudin shiga da rashin iya samun daidaitattun ayyuka don rayuwa. Duk da haka, matakan talauci sun gaza auna ma'aunin rashi wanda ya fi yin illa wajen samun 'yancin ɗan adam da kuma jin daɗinsa. Don haka, burin ci gaba yana da niyya don cimma fa'idar da ta ishe ta abin duniya da kuma watsi da albarkatun da ke da mahimmanci. Sau da yawa iyawar mutum ɗaya kan raunana wannan aikin don lafiyarsu gaba ɗaya. Kalubalen shine ƙara ƙarfin mutane tare da isasshen 'yanci da zaɓi waɗanda ke ba su damar jin daɗin yanayin rayuwa mai mahimmanci.
Talauci da Ci gaba
Dangantaka tsakanin talauci da ci gaba abu ne mai sarkakiya. Yana da kyau a bincika talauci ta fuskar rashi dangi wanda ke haifar da cikakkiyar talauci. An ƙirƙiri talauci ta hanyar rashi da yawa waɗanda ke ƙarfafa juna (Allen da Thomas, 2000). Ci gaba ya zama naƙasasshe tare da rashi da yawa, don haka dangantaka tsakanin talauci da ci gaba ba za a iya gani kawai ta fuskar ci gaban kayan aiki ba. Musamman a wannan zamani na fasaha, sau da yawa ana kallon ci gaba a matsayin ci gaban fasaha da yada tasirinsa a duk duniya ciki har da na yankuna. Duk da haka, akwai wasu abubuwan lura da ke bayyana cewa babban haɗari ga matalauta yana da alama shine tattara ikon siyasa (Attwood, Bruneau, and Galaty, 1988). Ci gaban tattalin arziki sau da yawa yana zuwa a gaban adalci da daidaito na zamantakewa. Koyaya, fitowar tattalin arziƙin ba koyaushe yana hasashen aikin zamantakewa ba. Misali, idan aka kwatanta kasashe matalauta suna da kusan GNP ga kowane mutum, misali.
Yayin da ake ganin dunkulewar duniya tana ba da gudummawa sosai ga ci gaba, ana auna nasarar da aka samu ko tana rage talauci ko rashin daidaito. Manufofin ci gaban karni (MDGs) da babban taron Majalisar Dinkin Duniya da hukumar ta duniya suka gindaya sun kuma kafa ma'auni na halaccin dunkulewar duniya wajen rage fatara da rashin daidaito da kuma kara samar da tsaro ga zamantakewa da tattalin arzikin kasashe matalauta (Vayrynen, 2005).
Talauci a matsayin ra'ayi na mutum an kwatanta shi da mutumin da ke rayuwa ƙasa da dala ɗaya kowace rana. Duk da haka, irin wannan keɓantacce na talauci yana da ɗan ma'ana, sai dai idan ya magance rashin daidaituwa (kamar alakar iko tsakanin jinsi da aji) waɗanda suka fi tsayi a cikin kowace al'umma da ke ba da gudummawa ga cikakken talauci (wanda aka ambata a Vayrynen, 2005). Ya kuma yi tsokaci cewa “talauci ba yanayi ba ne na yanayi amma aiki ne na rashin adalci a cikin tsarin kasa da na duniya” (Vayrynen, 2005: 11). Sahlins (1997) ya bayar da hujjar cewa “talauci ba wani ’yar karamar kaya ba ce kuma ba alaka ce kawai tsakanin hanya da karshe ba. Talauci matsayi ne na zamantakewa. Ƙirƙirar wayewa ce kuma ta girma da wayewa” (1997:19).
Talauci yana haifar da rashin tsaro da ke haifar da wasu rikice-rikice kamar ƙalubalen al'umma da muhalli, wanda ke sa ya zama da wahala ga sojojin siyasa da na hukumomi don haɓaka ci gaban ɗan adam (Brainard, Chollet da Lafleur, 2007). Misali, yin amfani da albarkatun kasa fiye da kima, da gurbacewar muhalli, da matsanancin yanayi kamar ambaliyar ruwa, fari da guguwa, na kara wa dan Adam rauni, da kuma shafar rayuwa da jin dadin dan Adam. Ga marasa galihu na yau da kullun, talauci ya fi samun ƙarancin kuɗi: game da rashi da yawa - yunwa, rashin abinci mai gina jiki, ƙazantaccen ruwan sha, rashin ilimi, rashin samun damar yin ayyukan kiwon lafiya, keɓewar jama'a da amfani (IFAD, 2001). IFAD (2001) ta ba da rahoton cewa talauci da rashi na yau da kullun sun kasance abubuwan ban tausayi na al'ummar ɗan adam.
Kamar yadda Chambers (1997) ya nuna ci gaban yana game da canji mai kyau kuma dole ne ya kawo sauye-sauye masu kyau kamar haɓaka yanayin rayuwa, inganta lafiya da walwala ga kowa da kowa, da kyakkyawar nasara ga al'umma gaba ɗaya. Ci gaba a wannan zamani yana mai da hankali akai-akai kan ci gaban ɗan adam yana mai da hankali kan jin daɗin ɗan adam gabaɗaya (UNDP, 1997). Ci gaban ɗan adam tsari ne na haɓaka rayuwar ɗaiɗaiku da na gama gari ta hanyar da ta dace da mafi ƙarancin buƙatu na yau da kullun, waɗanda ke da dorewar tattalin arziki, muhalli da zamantakewa. Kuma dole ne jama'a su sami iko mai yawa akan tsarin ta hanyar samun hanyoyin tara ikon zamantakewa (Simon, 1999). Don haka, hukumomin ba da agajin sun yi sauye-sauyen da suka shafi ci gaban shirye-shirye sun mai da hankali kan bangaren ci gaban bil’adama, kamar ilimi, lafiya da sauran ayyuka (Mosse, 2005). Duk da haka, agaji ya ƙarfafa hukumomi maimakon mutane a yawancin ƙasashe na duniya na uku. Domin mafi yawan lokuta hukumomi sun rabu da yankunan karkara suna zaune a tsakiya kuma farashin gudanarwa yana da yawa a matakin tsakiya yana barin mafi ƙarancin ayyukan shirye-shirye a tushe (
Lafiya da Ci gaba
Babban Haɗin Cikin Gida (GDP) galibi shine ma'auni na jin daɗin ƙasashe wanda ya dogara ne akan dukiyar abin duniya kawai. Duk da haka, rashin isassun kudin shiga shine kawai girman ci gaba (Berenger, 2006). Madadin alamomin zamantakewa da tattalin arziƙin a baya sun kasa haɗa nau'ikan ci gaba na zamantakewa da ɗan adam. Kwanan nan a cikin 1990, rahoton ci gaban ɗan adam ya yarda da bangarori daban-daban na ci gaba da ke motsawa daga haɓaka haɓaka zuwa haɓaka lafiya. HDI 1990 ya dogara ne akan dabarar iyawa ta Sen, wanda ya jaddada fa'idar ci gaban ɗan adam wanda ya haɗa da alamun kuɗi. Bankin Duniya (2006) ya kuma amince da ra'ayi na "ingancin ci gaban" da "ci gaba mara kyau" wanda ke nuna yanayin jin daɗin da ba na kuɗi ba.
Sen (1985) yana mai da hankali kan abubuwa huɗu: kayayyaki ko albarkatu da aiki ko iyawa. Abubuwan albarkatu sun haɗa da duk mai kyau kuma ayyuka da iyawa suna wakiltar halitta da ayyukan da ke aiki daga albarkatun. A wannan ma'anar, kuma 'yancin zaɓe ne mutum zai iya tafiyar da rayuwarsu daga damar da suke da ita. Don haka iyawa shine haɗuwar aiki wanda mutum zai iya cimma. Yin aiki yana da alaƙa kai tsaye zuwa ga nasara yayin da ƙarfin shine ikon samar da shi kuma don haka ya dogara ne akan ra'ayin 'yanci (Sen, 1999). Bisa tsarin Sen UNDP (1997) ta bayyana ci gaban ɗan adam a matsayin ƙara zaɓin mutane dangane da iyawa da damar ɗan adam. Ƙarƙashin haɓaka don haka ba rashin buƙatu na asali ba ne amma hana iyawa na asali ko ’yancin da ke hana mutum damar jin daɗin yanayin rayuwa (Sen, 1992). A cewar Sen, makasudin ci gaba shi ne don haɓaka damar ɗan adam don gudanar da cikakkiyar rayuwa, mai albarka da gamsarwa. Sen (1999) ya yi iƙirarin cewa ba a wakilta lafiya ta hanyar mallakar albarkatu amma ta hanyar canza su zuwa “aiki” wanda ya dogara da abubuwan da suka shafi mutum, zamantakewa da muhalli. Sen ya kara da cewa kasashen da ke da babban GDP na kowane mutum ba su nuna wadatar rayuwar dan Adam ba don haka ba zai iya zama ma'aunin ci gaban bil'adama ba. Don haka, ma'aunin jin daɗin ya kamata ya dogara ne akan wasu alamomi waɗanda ke ƙayyade ingantattun halayen rayuwa na mutane kamar rage yawan aiki, inganta yanayin lafiya. Jin daɗin ɗan adam shine babban abin da aka fi mayar da hankali kan dabarun iyawar Sen.
Ana iya ganin jin daɗin mutum ta fuskar aiki da iyawar mutum, “abin da zai iya yi ko ya kasance” (misali, ikon samun isasshen abinci mai gina jiki, don gujewa kamuwa da cuta ko mace-mace, karantawa da rubuta da sadarwa, don shiga cikin rayuwar al'umma, bayyana a fili ba tare da kunya ba) ("Sen, 1987, shafi 8). Yin aiki yana wakiltar yanayin mutum musamman abubuwa daban-daban da yake gudanar da shi ko kuma yake gudanar da rayuwa. Sen (1992) ya yi iƙirarin cewa za a iya fahimtar rashin daidaito tsakanin maza da mata ta hanyar iyawa, tunda ikon mata yana iyakance tare da gibin jinsi da ke akwai wajen samun albarkatu. Iyawarsu ta zahiri ce ke da mahimmanci fiye da samar da albarkatu a matsayin hanya. Batun rashin daidaito tsakanin maza da mata na daya daga cikin ’yancin da ya bambanta. Ƙarfin mutum yana nuna madadin haɗin aikin da mutum zai iya cimma, kuma daga abin da zai iya zaɓar tarin guda ɗaya. Sen ya ba da hujjar mahimmancin haɓaka ƙarfin ɗan adam waɗanda ke da mahimmanci kuma sun ƙunshi 'yancin ɗan adam don jin daɗin rayuwa da ingancin rayuwa (Sen, 1997: 21). Ba za a iya bayyana jin daɗin rayuwa ta halaye na kayan da mutum ya mallaka ba, amma ta hanyar nasarorin da ya samu: “Yaya lafiyarsa ko ita? " . Don haka ya yaba da cewa ana iya ganin lafiya mafi kyau a matsayin fihirisa aikin mutum (1985:25).
Sen ya kara banbanta tsakanin walwala da bangaren hukuma, haka kuma jin dadin zaman lafiya ya shafi zaman lafiyar mutum, kuma hukumar na iya alakanta da jin dadin sauran. Hakanan fahimtar mutum ne game da jin daɗin sauran. Sen ya tabbatar da cewa mutum na iya samun manufa da manufa daban-daban, ban da biyan bukatun kansa. Kuma irin waɗannan abubuwan da ke da alaƙa suna cikin ɓangaren hukuma na ɗan adam. Haƙiƙa yana da mahimmanci a kula da lafiyar wani. Smith (1976) ya ba da wata gada tsakanin lafiya da bangaren hukuma na ɗan adam. "Mutumin da yake da kansa zai iya dacewa da damuwa ga wasu" (Smith, 1976: shafi na 153). Sen kuma yayi jayayya cewa 'yan adam ba "wawaye masu hankali ba ne" kawai don haɓakawa da samarwa da musanya, amma ana iya motsa su daidai da wasu dabi'un adalci da adalci a cikin rarraba (Sen, 1983). Wannan ra'ayin ya haɗu da hukumar da zaman lafiya cikin ɗaya. 'Yanci ƙasa ce ta ƙarshe, amma idan ba tare da haɓaka kai na 'yan wasan kwaikwayo da cibiyoyi daga 'yanci zuwa alhakin ba, za a sami ƙarancin albarkatu don ceto rayuwar ɗan adam. Don haka 'yancin zaɓe yana da mahimmanci ga lafiyar ɗan adam kamar yadda Sen (1987, 1999) ya tabbatar.
Da'a na Ci gaba
Ci gaba kamar yadda aka jaddada a cikin Rahoton Ci gaban Dan Adam (1997) da Rahoton Ci Gaban Duniya (1997) shine don sanya duniya mafi kyau musamman ga matalauta tare da manufofi da ayyuka masu dacewa (Chamber, 1997). Ba wai kawai game da nazarin ci gaban ajanda ba, amma nazarin halinmu "yadda muke tunani, yadda muke canzawa da abin da muke yi kuma ba muyi" (1997: 1744). Sachs (1992) yana kallon ci gaba a matsayin "lalacewa a cikin shimfidar hankali" (wanda aka ambata a cikin Chambers, 1997). An ba da mahimmanci ga gina gine-gine da kuma ƙara albarkatu: ɗan adam da kuma kuɗi waɗanda za a iya auna su, amma suna lalata "sauran al'amuran" (marasa aunawa) waɗanda ke da mahimmanci ga mutane (Chambers, 1997; Sen, 1982). Sauran bangarorin su ne ma'auni na rashi kamar rauni, rauni na jiki, rashin ƙarfi, wulakanci, da keɓewar zamantakewa.
Tsarin ci gaba a baya ya mamaye tunanin cewa aikin gwamnati ko na jama'a shine kawai samar da abin da talaka ya rasa. watau albarkatun abin duniya, duk da haka, suna lalata albarkatun da "malau sau da yawa suna da wadata: iliminsu". Ci gaba a cikin karnin da ya gabata ya ɗauki matalauta a matsayin 'masu talaucin albarkatu' - "Kamar dai ilimi ba kayan aiki ba ne, ko kuma kamar talakawa ba su da ilimi" (Gupta, 2007).
Kamar yadda Chambers ya bayyana, wanda gaskiyarsa ta ƙidaya, ya kamata talakawa su iya bayyana hadaddun su da kuma bambancin gaskiya kuma su zama wakilai masu aiki na ci gaba. Chambers a cikin hangen nesa na ci gabansa ya jaddada abubuwa biyu: rayuwa da iyawa a matsayin hanya da kuma a matsayin ƙarshe, da kuma zaman lafiya a matsayin ƙarshen ƙarshe (Chambers, 2005). Rayukan rayuwa sune tushen rayuwa kamar samun isasshen abinci, tufafi da sauransu kuma iyawa ita ce hanyar samun walwala. Chambers ya kara yabawa cewa ya kamata rayuwa ta kasance cikin adalci kuma mai dorewa. Ƙarfi shine abin da mutane za su iya yi kuma su kasance, waɗanda suke da mahimmanci kuma ba abin da za su iya cinyewa ba (Chambers, 2005; Sen, 1999). Friedmann (1992: 32) a madadin hanyarsa na ci gaba ya mayar da hankali kan inganta yanayin rayuwar mutane da rayuwar da ta fara daga gida. Ci gaba ya fi game da ƙarfafa mutane, gidaje da al'ummomi. Don haka tsari ne na sauyin zamantakewa, wanda hukumomin ci gaba da daidaikun mutane da gidaje ke ci gaba da yin ƙoƙari don inganta hangen nesa na ci gaba (Allen da Thomas, 2000). Ana buƙatar shugabanci nagari da hangen nesa don ƙarfafa mutane don haka ana buƙatar babban haɗin gwiwa da aiki daga masu iko da masu hannu da shuni, don kyautatawa. Su ne suka buƙaci a canza su don samun lafiya su ɗauki alhakin. Babban ƙalubalen ci gaba shine waɗanda ke da ƙarin dukiya da iko shine karɓar ƙasa da maraba da shi azaman hanyar jin daɗi da ingantaccen rayuwa (Chambers, 1997). Kamar yadda Goulet (1995) ya nuna ainihin ka'idodin ci gaba shine yin kira ga masu iko da su kasance masu alhakin ƙetare da matalauta. Misali, “yayin da miliyoyin suffina defiCututtukan da suka haifar da rashin abinci mai gina jiki, wasu ƴan ƙalilan da aka fi so sun faɗo zuwa ga cututtukan da ba a san su ba tukuna waɗanda ke haifar da wuce kima abinci da abin sha” (Goulet, 1995: 56). Kiran da'a na ci gaba da tunani na ɗabi'a shine haɓaka ainihin mu tare da marasa galihu. Goulet ya ci gaba da yin jayayya: “Kamar yadda yake ga mutanen da ba su da abinci, mutane marasa hankali ’yan Adam ne . . . ' Halin ɗan adam' ya ƙunshi fahimtar gaskiya kamar yadda yake da gaske da kuma jin tausayin 'yan'uwanmu mutane" (ibid.:59). Goulet ya kalubalanci mu mu gane: "Saboda mawadata ne ke da alhakin kawar da cikakken talauci na 'yan'uwansu, ƙin yin haka yana kan farashin stuning nasu bil'adama" (ibid.: 60). A cikin irin wannan layi, Hamelink (1997) ya yi jayayya cewa "Ya kamata ka'idodin ci gaba ya fuskanci wadanda ke cikin biliyan masu sa'a tare da ƙalubalen ɗabi'a ga halayenmu. Da'a reflYa kamata ection ya karya ta hanyar rashin jin daɗinmu na gama-gari kuma ya sa mu ji rashin jin daɗi game da namu (mutum da na gamayya) rashin son barin ko da barazanar al'ada ga ci gabanmu da makomar 'ya'yanmu" (1997:11). Kothari (1993) ya ƙalubalanci cewa, fiye da zamantakewa, muhalli da siyasa, akwai buƙatar shigar da hankalin ɗan adam a madadin matalauta a ƙarin matakan asali. Kothari ya ci gaba da jayayya cewa kiran da'a na talauci wani bangare ne na "babbar farfadowa da sake fasalin ƙungiyoyin jama'a" wanda ya haɗa da ayyukan da aka yi a kan mu (ibid.: 166). Irin wannan wajibi yana da gaggawa musamman a halin yanzu lokacin da "da alama mun zo a wani lokaci a cikin tarihi wanda sanya kanmu gaba da gaba ga matalauta ya ƙara nuna cewa barin su daga cikin tsarin Jiha da ci gaba ba a yi ba. kawai an yi la'akari da su duka na tattalin arziki da siyasa sun zama dole amma kuma halal ne. . .” (Ibrahim: 171). Ka'idodin ci gaba na ƙalubalantar noman kai na talakawa da masu hannu da shuni, waɗanda dole ne su shiga cikin tsarin sauyi a ci gaba. Kalubale shine ƙalubalen haɓaka tawali'u da tsari na ɓarna (Wilfred, 1996) daga ƙwararrun masu haɓakawa waɗanda ke da ilimi da iko. Hakazalika, ƙalubalen kuma shine fahimtar cewa "ikon yana hana ilmantarwa kuma don haka dole ne masu girma su sa kansu su kasance masu rauni" (Chambers, 1997: 32). Har ila yau, Habermas (1994) ya yi nuni da cewa, iya zama mai rauni da tawali’u a cikin alakar mutum da talakawa wani muhimmin bangare ne na kula da kai a fagen ci gaba.
Kammalawa
Talauci yana da tasiri iri-iri kan jin daɗin ɗaiɗaikun mutane da kuma ci gaban ɗan adam. Karancin kudin shiga wani bangare ne na talauci wanda zai iya zama ginshiki wajen samun walwala. Koyaya, akwai wasu fannoni waɗanda ke da mahimmanci na gaske (misali ikon shiga cikin rayuwar al'umma, haɗa kai cikin aiwatar da yanke shawara) waɗanda ke tsara damar jin daɗin rayuwar mutane. Don haka yana da mahimmanci a sake gina ƙarfin mutum ta hanyar samar da isassun dama da zaɓi waɗanda ke ba su damar yin aiki don lafiyarsu.
Yana da mahimmanci a bangaren masu tsara ci gaba su sake nazarin ayyukansu na mu'amala da talakawa wadanda ba wai kawai suna da karancin kudin shiga ba amma tare da lalurori da yawa da ke fuskantar hanyoyinsu. Ana buƙatar hankalin ɗan adam sosai wajen mu'amala da matalauta a matakan asali don taimaka musu su ƙara ƙarfinsu na zahiri. Mu masu sa'a ya kamata mu kasance a shirye don karɓar ƙasa kuma mu tabbatar da cewa akwai albarkatun da za mu taimaka talakawa da za a ba su iko. Ya kamata mu haɓaka dabi'unmu na ciki don cimma "manufa gama gari" na ci gaba don magance matsalolin da ke cikin tushe fiye da mayar da hankali kan ci gaban "na kanmu".
References
Attwood, WD, Bruneau, CT da Galaty, JG (1988) 'Gabatarwa' a Attwood, WD,
Bruneau, CT da Galaty, JG (Eds.) Mulki da Talauci, West View Press.
Brainard, L., Chollet, D., da Lafleur, V. (2007) 'The Tangled Web: The Poverty-
Rashin tsaro Nexus', a cikin (Eds.) Talauci na Duniya, Rikici, da Tsaro a cikin 21st
Karni, Brookings Institution Press,
Berenger, V. (2007) 'Ma'auni na Jin daɗi da yawa: Daidaitawa
Na Rayuwa da Ingantacciyar Rayuwa A Faɗin Ƙasashe' Ci gaban Duniya Vol. 35 (7)
pg. 1259-1276.
Cecelski, E. (2000) Gudunmawar Mata Akan Ci gaban Makamashi Mai Dorewa, kasa
Laboratory Energy Renewable (NREL), Bolder,
Chambers, R. (2005) Ra'ayoyi don Ci gaba, Earthscan,
Chambers, R. (1997)' Editorial: Lafiya mai Alhaki-Ajandar Keɓaɓɓu don
Ci gaba', Ci gaban Duniya, Vol. 25 (11) shafi na 1743-54.
Goulet, D. (1995) Da'a na Ci gaba.
Gupta, A. (2007) Anil Gupta da Kamfanin Kudan zuma na zuma, Samfurin Canjin Duniya.
Habermas, Jurgen (1994) "Gasar da baya: Tattaunawa tare da Adam Michnik",
Sabon bita na Hagu 203.
Huntington, R. (1988) 'Memories of Development: Tashi da Faɗuwar Haɗin Kai
Project Daga cikin Dinka', 1977-1981, in Attwood, WD, Bruneau, CT da kuma
Galaty, JG (Eds.) Mulki da Talauci, West View Press.
Hamelink, CJ (1997) "Yin Zaɓuɓɓukan ɗabi'a a Haɗin kai: The
Agenda of Ethics", a cikin CJ Hamelink, (ed.), Da'a da Ci gaba. The
IFAD (2001) Kalubalen Kawo Karshen Talauci na Karkara,
Kothari, R. (1993) Amnesia Mai Girma: Talauci da Hankalin Dan Adam.
Littattafan Penguin.
Mosse, D. (2005) 'Global Governance and The Ethnography of International Aid' in
Mosse, D. da Lewis, D. (Eds) Tasirin Aid, Pluto Press,
Najam, A. da Cleveland CJ (2003) 'Makamashi da Ci gaba mai dorewa a Duniya
Taron muhalli; Ajandar Juyawa', Muhalli, Ci gaba da
Dorewa (5) 117-138,
NPC (2005) Shirin Sha Daya (2008-2013) Mai Girma Gwamnati, Tsare-tsare na Kasa
Hukumar,
Ayyukan Aiki (2004) Aiki Mai Aiki
Vayrynen, R. (2005) 'Rashin daidaito na Duniya, Talauci da Adalci: Hakuri da Manufofi
Batutuwa' a Cheru, F. da Bradford, C. (Eds.) Ci gaban Millennium
Manufofin: Haɓaka Albarkatun Magance Talauci na Duniya, Littafin Zed,
Sachs, W. (1992) Ƙamus na Haɓakawa: Jagora ga Ilimi azaman Ƙarfi, Zed
Littattafai,
Sahlins, M. (1997) 'The Original Afluent Society', in Rahnema, M. da Bawtree, V.
(Eds.) The Post Development Reader, shafi na 3-21, Littafin Zed
Sen, A. (1999) Ci gaba a matsayin 'Yanci,
Sen A. (1999b), Bayan Rikicin, Dabarun Ci Gaba a ciki
Nazarin Asiya,
Sen, A. (1992). An sake duba rashin daidaito.
Sen, A. (1985). Kayayyaki da iyawa.
Sen, AK (1983). "Wawaye masu hankali: Ƙimar Tushen Halaye na Ka'idar Tattalin Arziki." A cikin AK Sen (Ed.), Zabi, Jindadi da Aunawa.
Simon, D. (1999) Ci gaba ya sake duba: Tunani, Ayyuka da Koyarwa
Ci gaba bayan Yaƙin Cold, a cikin Simon, D da Narman, A. (Eds.)
Ci gaba a matsayin Ka'idar da Aiki: Halayen Yanzu akan Ci gaba da
Hadin gwiwa tare. Pearson Ilimi.
Sobhan, R. (2006) 'Kalubalantar Zaluncin Talauci: Sake Tunanin Dabarun Taimako'
Folke, S. da Nielsen, H. (Eds.) Tasirin Taimako da Rage Talauci, Danish
Saban, R. (2001) Kawar da Talauci na Karkara: Tafiya Daga Micro zuwa Macro
Ajendar Siyasa, IFAD/FAO/WFP Jerin Lakcar Jama'a,
UNDP (2005) Mai kuzari da Manufofin Ci gaban Ƙarni: Jagora ga Matsayin Makamashi
a rage talauci, Majalisar Dinkin Duniya shirin raya kasa,
UNDP (2004) Ci gaban Dan Adam
UNDP (1997) Rahoton Ci gaban Dan Adam,
Wilfred, F. (1996) Bar barin
Karmell Littattafai.
ZNetwork ana samun kuɗi ta hanyar karimcin masu karatun sa.
Bada Tallafi