By Prof Edwin Kaseke and Mildred Mushunje International Workshop on Indigenous Social Security Systems 7-9 March 2016, Johannesburg

Transcription

1 By Prof Edwin Kaseke and Mildred Mushunje International Workshop on Indigenous Social Security Systems 7-9 March 2016, Johannesburg

2 Introduction: conceptualizing indigenous social security systems; Examples of indigenous social security systems in Zimbabwe; Contributions of indigenous social security systems to social protection; Future prospects; Conclusion.

3 The term indigenous social security is used to refer to traditional support systems for meeting human needs at the individual, family and community levels. Indigenous social security systems take two major forms. Firstly, there are traditional support systems that are family or kinship based (Kaseke &Olivier, 2008).

4 These are not regulated by the state hence their designation as informal social security systems. Secondly, there are mutual aid arrangements that are community or neighbourhood- based which provide protection against risks identified by communities (driven by the principle of solidarity).

5 The extended family has traditionally been regarded as a social security institution as it responds to the needs of its members, particularly vulnerable groups such as orphans, widows, the sick, older persons and persons with disabilities. It is a cultural expectation for family members to provide mutual support based on the principles of solidarity and reciprocity.

6 The principle of solidarity suggests collective responsibility in meeting the needs of family members. Kinship ties create a sense of togetherness within the kinship group. The principle of reciprocity conveys the expectation of future reciprocal assistance to those providing support to their relatives. Thus the extended family system thrives on a shared values and norms.

7 Burial societies are an example of mutual aid arrangements developed in urban areas during the colonial era. They are membership based and are contributory. They were designed to manage the risk of death given the prohibitive costs of burials. Benefits include the purchase of a coffin, provision of transport and food for the mourners.

8 The contribution and benefit regimes are determined by the members. The strength of burial societies rests on the notion of immediacy. However, there are also moral hazards associated with burial societies.

9 Zunde ramambo (chief s granary) is a traditional or indigenous form of social security designed to address food insecurity in times of droughts or famine (Patel et al, 2012). It operates at the community level under the auspices of the traditional chief but with the active participation of the community. Support is largely targeted at vulnerable groups such as widows, orphans and older persons.

10 The land for growing the food crops is designated by the traditional chief. The Zunde ramambo collapsed during the colonial period when the colonial government took away the powers of traditional chiefs. The government re-introduced Zunde ramambo in 1990s in order to deal with the problem of food insecurity among vulnerable households, particularly due to the effects of HIV and AIDS. The system has now been decentralized to the villages.

11 Indigenous social security systems enables individuals, families and communities to manage risks. In managing risks, they help to reduce poverty and vulnerability. They enable the poor and vulnerable to cope with the risks (e.g. support from extended family. The extended family thus plays a protective function ( enabling poor and vulnerable members to meet their basic needs).

12 Indigenous social security systems also serve to prevent risks or lessen the possibility of adverse shocks occurring. Indigenous social security systems also serve to mitigate risks by putting in place arrangements to reduce the severity of impact should an adverse shock occur (e. g. burial societies). Furthermore, they a play a promotive function (empowerment of the poor and vulnerable)

13 Indigenous social security systems are deeply rooted in society and will remain so for a long time. The drivers of indigenous social security systems are the following: -they represent a way of life as they are deeply rooted in culture; -they continue to exist because formal social protection systems are poorly developed and are inadequate.

14 The utility of the extended family is, however, on the decline due to a changing value system (globalization). Deepening poverty provides a justification for the continued existence of indigenous social security systems. The continued existence of Zunde ramambo is likely to be threatened by shortage of land, lack of inputs and exposure to values that undermine solidarity and cooperation at community level.

15 There is potential to integrate mutual aid schemes with formal social security schemes in order to improve the level of social protection (e. g. burial societies taking funeral insurance with private companies).

16 Indigenous social security systems do not have the capacity to provide the same level of protection provided by formal social security systems. Consequently, indigenous social security systems will always be options of last resort. Thus indigenous social security systems will continue to co-exist with formal social security systems.

17 Thank you