FROM time immemorial, poverty has been one of the greatest of human concerns. The ancient philosophers and religious teachers tried to deal with the scourge of poverty by redistribution of wealth informed by ethical imperative. This resulted in charity or in giving based on compassion. Lord Jesus enjoins Man to be his brother’s keeper, that is, one is responsible as far as one’s ability allows it to provide for those in need from one’s resources. Hinduism/Buddhism teaches compassion for the poor. Since life is one and all human beings are related and since one’s good actions are rewarded by good reactions, the more generous one is to the poor, the more generous one is to one’s self. In Islam, one’s Zakaat or charity is actually prescribed in the Holy Quran on a percentage basis of one’s wealth. These ancient forms of the redistribution of wealth based on ethical imperatives resulted in much personal charity as well as the provision of hospices and Dharamshalas to house the poor, hospitals where the sick could be tended and even the founding of educational institutions for the poor. Many of the oldest English public schools originally accommodated the poor and Oxford and Cambridge were non-fee paying when they were founded. Similarly, the famous Buddhist international University of Nalanda was free for poor students and monks.

In later centuries, the world’s population multiplied at unprecedented rates, and there was the growth of urbanisation and the beginnings of industrialisation, the older methods of confronting poverty, though still very useful, became inadequate.

Owing to globalisation and easier communication brought about by the ICT Revolution, the scourge of poverty is no longer thought of in terms of individuals or families, it is now thought of in terms of whole countries and even the whole world. Accordingly, the solutions for diminishing or eliminating poverty are therefore now thought of in macro terms. We tend to think of the nation’s food supply, health, sanitation, education, access to water, unemployment, social exclusion, high vulnerability to natural disasters and diseases and other factors which prevent people from being productive as macro problems requiring macro solutions.

Macro solutions would involve the inputs of governments, the Private Sector and the Academic and Scientific communities. Governments could create the environment for generating job opportunities for the poor and marginalized, and fiscal policies that stimulate pro-poor growth and poverty reduction. Governments could also use social legislation in health, education and the provision of water, electricity and transport to assist the poor. The Private Sector, as “the engine of growth”, could provide economic opportunities for the poor, focusing on segments of the economy where the poor are active such as in small enterprises and the informal sector. The Academic and Scientific community could increase public awareness of the negative impact of poverty. Science could provide new and sustainable solutions and technologies for reducing poverty. Not only are national governments involved in macro solutions to end poverty but also the United Nations and its loan agencies. The General Assembly itself adopted the 17 Sustainable Development Goals (SDGs) which is expected to transform the world by 2030. Most of these Goals have a poverty reduction orientation.

Poverty reduction and elimination are of concern to everyone since the well-being of everyone is linked to the well-being of everyone else. This is a truth which the ancient religions taught. Growing inequality is detrimental to economic growth and undermines social cohesion leading to social and political tensions manifesting themselves in instability and conflict.

Most of the literature on poverty elimination focus on the macro solutions and to a much lesser extent the micro. The poor are featured almost as an abstract object merely as recipients of benefits which may be brought to them. Almost none of the literature speak of how the poor have helped themselves and continue to help themselves.

Guyanese people of the 19th century, as emancipated slaves and indentured labourers, never knew any other condition than poverty and the syndrome continued well into the 20th century. They, therefore, evolved ways of confronting poverty. Some of these ways included : Supplementing their food supply. Whatever land was available around their houses was planted with vegetables and root crops like sweet potatoes and even runners like squash. Everyone kept chickens or even ducks and turkeys which supplied them with eggs and a meat diet once or twice per week. Fish from the canals were caught, even by children and herbal teas and home-made drinks instead of aerated drinks were used. Even people who lived in rooms in tenement yards kept plant boxes and plant pots where they grew vegetables and herbs. The poor in those past generations did not spend much money on food.

Allowing clothes to give their full service. Clothes were worn until they could not be repaired and shoes were re-soled by shoe repairers. The poor spent very little on food and clothes.

Saving. They had the discipline of saving from their tiny and irregular money income. It was this discipline which made it possible for the emancipated slaves to purchase abandoned sugar estates and establish villages of their own and a new life.

One last observation of how the Guyanese poor of past generations confronted social exclusiveness, unemployment and upward mobility: They understood that education was the key factor in their effort. They used the new school system and educated themselves in academic and technical skills and became equipped for the teaching profession and nursing and in the skilled trades. They therefore not only moved upwards socially but created employment for themselves.

If the methods of struggling against poverty which were evolved by the Guyanese poor of past generations are resuscitated and synthesised with the modern macro methods, there is a good chance of achieving success in eliminating poverty.