Thursday, July 23, 2020

Randomised Control Trials and the Alleviation of Poverty in India

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Sattva Vasavada

Article Title

Randomised Control Trials and the Alleviation of Poverty in India

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Global Views 360

Publication Date

July 23, 2020

URL

https://globalviews360.webflow.io/articles/randomised-control-trials-and-the-alleviation-of-poverty-in-india?fec94e1b_page=30
Poverty in India — A Representative Image

Poverty in India — A Representative Image | Source: Atul Kumar via Unsplash

Abhijit Banerjee and Esther Duflo won the 2019 Nobel Prize in Economics for their “experimental approach in alleviating global poverty”. Their experimental approach encompassed a variety of novel methods to understand and analyse interventions and Randomised Control Trials (RCTs). Their research has been used by policy makers to make informed policy decisions to best help the marginalised.

What are RCTs?

To understand the effect of a policy, intervention, or medicine, decision makers try to measure the efficacy of the treatment. Do deworming pills given to children improve test scores? Does providing chlorinated water improve the health and economic outcomes of villages? These are some causal (read causal, i.e. caused by, not casual) questions researchers are interested in. The best way to analyse causal effects is to randomise the selection of people in the treatment and the control group (for example: children who are given deworming pills versus children who are not given the pills). This random selection of the two groups removes many statistical biases that might affect the results.

RCTs in India:

Many of the RCTs performed by Banerjee and Duflo were in India. They involved short- and long-term impact assessments of various interventions, policies, models, and treatments. We look at a few RCTs implemented in India:

Teacher absenteeism rates:

Troubled by the low attendance rates (or high absence rates) of public-school teachers in India, Duflo assessed the impact of financial incentives on the absence rates of teachers in Rajasthan. The study monitored teacher attendance by cameras, which was tied to a financial incentive if the attendance was high. From a baseline absence rate of 44%, teacher absenteeism in the treatment group fell by 21%, relative to the control group. High teacher attendance caused child test scores to improve too.

COVID-19 and health-seeking behaviour:

In the context of COVID-19, Banerjee tested the effect of sending messages via SMS that promoted health preserving behaviour. The results were very positive. By sending a short, 2.5-minute clip to 25 million randomly selected individuals in West Bengal, the intervention i) found a two-fold increase in symptom reporting to village health workers, ii) increased hand washing rates by 7%, and iii) increased mask-wearing by 2%. While mask-wearing rates increased only marginally, the spillover effects (wearing a mask stops the virus from infecting more people) were moderately high and positive.

Asset Transfers and the Notion of Poverty:

An RCT by Banerjee in West Bengal involving a productive asset transfer accompanied with training found large and persistent effects on monthly consumption and other variables. The treatment group reported 25% higher consumption levels relative to the control group, who did not receive the asset transfer and training. Implications of such RCTs are huge. The notion that the poor are lazy and unwilling to perform strenuous labour is falsified by this RCT. Often, what the poor lack are opportunities that are hard to come by, given their financial status. A small nudge, like the asset transfer, can cause large and positive effects on their well-being.  

Salt fortification to reduce anaemia:

RCTs also help rule out less cost-effective interventions. Duflo and Banerjee evaluated an RCT which distributed fortified salt in 400 villages of Bihar, to reduce the prevalence of anaemia. However, this intervention found no statistically significant impact on health outcomes like anaemia, hemoglobin, etc.  Thus, while RCTs help introduce novel methods of impacting the lives of the poor, they also help in ruling out in-effective measures. A policy maker might try other alternatives to reduce the prevalence of anaemia.

Are RCTs the gold standard?

Maybe. Extrapolating results from a regional RCT to national policies could present problems. Contextuality matters. A study that indicates positive gains for one region might present different, and rather adverse effects for another region. Nation wide effects might not be as prominent as regional results of a single RCT. The good part is that Banerjee and Duflo have a solution. Just perform more RCTs!

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February 4, 2021 5:17 PM

Male gaze, their female guardians and sports-wear

In Helen Cixous’ essay, ‘The Laugh of Medusa’, she urges women to redefine what their body means to them, not just physically but also socially, emotionally and politically. This could happen by re-writing about your body in a way you deem  fit, the expression you identify with and separating it from how your body has been written about by men. The expression could be how you view your body separate from the patriarchal lense.

It is no secret that a woman’s body is subject to critique. While clothing for men is just a tool to cover themselves as per the surrounding environment, clothing for women isa social and political narrative that dictates their life or as we affectionately call it ‘culturally appropriate’.

The clothing style could vary. It could be a woman covered head to toe in a Burqa, it could be a woman who decides to wear sports-wear in a park or it could be jeans and a top. Everything is critically evaluated by men and by women who work towards protecting the male gaze.

The male gaze is a heterosexual way of looking at female bodies that sexualises these bodies into an object. It is a gaze that runs on the self-affirmative notion that the bodies of women, and what they do with it, is directly linked to how they  appear in front of a man.

In a recent incident in Bangalore, India, popular Indian actress Samyuktha Hegde was abused and threatened by senior political leader of the congress party, Kavitha Reddy,  for wearing sports-wear, in Bangalore’s Agara Lake park. She was exercising with her friend.

Kavitha Reddy initially claimed she was in indecent attire and went onto morally police and then later abused the actress and her friend.  A supposedly progressive political leader gets uncomfortable by what women are wearing. It breaks into an argument and a fight where the politician is supported by five to six men. Later on, the police appear to be appeasing the politician instead of the women who were harassed. Although she did apologise, her apology came after her video went viral, and as a protection for her own political reputation.

To look at Samyuktha Hegde’s clothing as a threat is to view her clothing as an act of obscenity therefore bullying her identity and sense of agency and reducing her to sexual object, who, by putting her in public, apparently gives the men present a right to look at her? Nevermind that she was there to workout like everyone else, her actions were confused as to how men look at her. In the video posted by the actress, the politician is surrounded by men who are championing her on. The politician choses to side with the patriarchal figures in shaming these women. Asking to protect from the male gaze is a far stretch but punishing women for the male gaze is where we should draw a line.

What roles does Kavitha Reddy play? She is the guardian of the male gaze. We find her in our mothers, in our grandmothers, in aunties and sometimes our friends. She understands a woman’s body as an object that is there to be looked at by men. She gets angry at women for wearing certain kinds of clothing but she is not angry at men for looking. The agency in this case always belongs to men.

When Cixous asks women to re-define their identity, she urges us to strangle the moral police that comes alive in such instances. It is the moral police that shames women for wearing clothes that don’t flatter their bodies or clothes that do flatter them. She urges us to reflect upon the source of such vigilance. Do we shame other women because we believe in what we are saying or our identity is partially (or  wholly) shaped by the male gaze?

Whether we chose to wear a burqa, or a dress, or variations of the new type clothing produced everyday, the crux of the matter is that it should not worry anyone apart from the one wearing it. The identity of a woman, sexual or otherwise, has to be redefined to be separated from the men and their gaze. We have to draw a line otherwise people in power will continue to abuse their power and preserve patriarchy and male gaze.

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