Intermediaries, Cash Economies, and Technological Change in Myanmar and India (Part Three)

By IMTFI Researchers and Elisa Oreglia | SOAS, University of London, UK and Janaki Srinivasan | IIIT, Bangalore, India

Is mobile money changing the way people carry out their financial transactions in rural markets in Myanmar and India? Our comparative qualitative research of an agricultural market town in northern Myanmar and of a fishing market in southern India showed the multitude of ways people move, borrow, and save money in these places, and the value that humans bring to transactions that could easily be made through ICTs yet continue to be done “the old way.” ICTs and specific applications such as mobile money bring a different type of value, and in this final post we reflect on what we learned about human and machine intermediation in financial areas.

First of all, the combination of various technologies and brokers, such as traders and auctioneers, in rural markets in Myanmar and India translates the global reality of finance, financial tools, international supply chains, and political economy into an actionable reality for local farmers and fishers. A key feature of human brokers is that they are flexible and responsive to the changing political economy of their countries in ways that are not always possible for technology by moving in the grey areas between official regulations and informal economies, and thus leveraging gaps or strictures in the official economy. This flexibility is the constant value that users get from using human brokers rather than ICTs, all other things being equal. Because humans can leverage their social knowledge in their roles as brokers, they are able to adjust to changes in a broader political economy as well as to the specific users who they are working with. Thus, they can offer temporal and spatial fixes as well as their expertise in ways that are attuned to the times and their users. Technologies, on the other hand, face constraints regarding the extent to which they can be flexible based on what is inscribed into them by their creators and by the regulatory regimes in which they operate. For example, the fact that mobile money makes financial transactions visible is a feature that is inscribed into both the hardware and software that power mobile money and into the regulatory framework that allows it to operate under certain conditions. ICTs can be used flexibly, but this flexibility has to be figured out by its users, and there are limits to how much flexibility a given technology affords along a particular dimension.

A second point that we want to highlight is how brokers are usually better equipped, financially and often socially, to appropriate ICTs and leverage them to strengthen their positions in the markets, sometimes undermining farmers and fishers and reducing them to mere recipients of their expertise, or even trapping them in relations from which they cannot escape. As both cause and consequence of their trade, brokers are able to inhabit different social worlds that their clients are often not able to successfully bridge: the sense of “feeling out of place” that makes opening a bank account a much bigger challenge than simply gathering the documents required to accomplish the task. Ethnicity, gender, religion, caste, and educational levels all contribute to making people feel out of place in certain situations and environments. This kind of expertise in navigating and bridging different social worlds is perhaps the hardest to delegate to ICTs. Whereas in principle social barriers to entry are lowered on the class-less and ethnicity-blind world of ICT-based services such as digital money, or Market Information Systems, in reality such experiences are highly mediated by the offline worlds that people belong to.

Thirdly, we suggest that the question of whether or not financial transactions can be mediated more efficiently or effectively by humans or technologies cannot be answered in the abstract without referring to the specific conditions of a specific place. We will note that, for example, the problem that ICT users might have with being tracked in their transactions is less of a concern where digital technologies are introduced together with system reforms that make the system less predatory. The axis of time/space is also amenable to technological rather than human mediation, once structural reforms change people’s material circumstances. The 2016 demonetization in India and the demonetizations that Myanmar experienced in its recent history have uniquely affected certain segments of the population for whom the state was and is an unreliable financial partner. Such actions reverberate through time, and rhetoric alone is insufficient for persuading the same people that the state is now concerned about their financial inclusion. Once again, the issue of time is at the forefront: the consequences of financial encounters, either between individuals or between individuals and institutions, extend through time, and the latest ones take place in the shadow of those that happened before, thus needing the appropriate historical and political background to be fully understood.

Finally, we want to stress how it is easier for existing social practices and networks to adapt to innovation than it is for them to be changed by it. This is not a novel finding, but it is often overlooked when talking about the potential for inclusiveness of digital technologies; they are, in fact, more empowering for those who are already in a position of power, and who can thus acquire them earlier and deploy them alongside their existing tools and networks. For instance, traders acquired mobile phones before fishers and farmers did, and were able to reconfigure their own networks to take advantage of them. Once again, if looked at purely from a transactional and financial perspective, fishers and farmers are perpetually catching up with the better-established traders. Using (or not using) ICTs and tools like digital money in their own way rather than according to the expectations of the government and of financial institutions is their own act of resistance to reclaim their own well-established practices.

Read their illustrated final report, "Intermediaries, Cash Economies, and Technological Change in Myanmar and India", drawings by Krish Raghav (krishcat.com).

The report examines the range of roles that (human and non-human) actors and material practices that are involved in conducting financial transactions have, showing the central role that historical legacies and politics play in explaining why both cash and financial intermediaries persist in the digital age.

Links to past blogposts: "Intermediaries, Cash Economies, and Technological Change in Myanmar and India (Part One) and (Part Two)."

Pastoral Adaptation to Market Opportunities and Changing Gender Roles among the Afar in Ethiopia

A report by Uthman Hassen, Adama Science and Technology University, Ethiopia

Map of Ethiopia showing Afar Region
en.wikipedia.org/wiki/Afar_Region#/media/File:Afar_in_Ethiopia.svg

Abstract
This report is an investigation into the major changes observed in the pastoral system of the Afar of Northeastern Ethiopia, their shift towards the market and the application of money and technology, and the subsequent changes in gender relations. A combination of ethnographic methods including semi-structured and key informant interviews, focus discussions, and life histories were used to collect data from 89 respondents in five towns. Complementary data were also collected from additional informants through informal conversations with state officials, civic and clan leaders, sages and academics. It was found that pastoralism is gradually dying, and, consequently, women engaging in the market are increasing both in number and significance. However, their success is hugely constrained by various structural forces, notably state policies, failing laws and processes, lack of formal financing, price fluctuation, and absence of appropriate technology. In the face of these challenges, the Afar women continue to effectively commoditize their pastoral products and participate in wage employment. This shift has further enhanced cash income and mobility. In the absence of formal financial agencies, the traditional sources of capital and money transferring arrangements remain important to the livelihood systems of the Afar people.

Keywords. Pastoralism, Market, Money, Technology, Afar women, Mobility, Ethiopia

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Who are the Afar? 
The Afar (Afar: Qafár), also known as the Danakil, Adali, and Odali, are an ethnic group inhabiting the Horn of Africa. They primarily live in the Afar Region of Ethiopia and in northern Djibouti, although some also inhabit the southern point of Eritrea. The Afar principally reside in the Danakil Desert in the Afar Region of Ethiopia, as well as in Eritrea and Djibouti. They number 1,276,867 people in Ethiopia (or 1.73% of the total population), of whom 105,551 are urban inhabitants, according to the most recent census (2007). The Afar make up over a third of the population of Djibouti, and are one of the nine recognized ethnic divisions (kililoch) of Ethiopia. The Afar are traditionally pastoralists, raising goats, sheep, and cattle in the desert, are organized into clan families, and are predominantly Muslim. [https://en.wikipedia.org/wiki/Afar_people]


This rich ethnographic report on the Afar is now available, learn about:

• Their clan relationships, the importance of she-camels, and the feminization of pastoralism.
• How ethical considerations of the Afar traditions and mobile money affect savings and other monetary practices among the Afar women in the market. 
• How the Afar view state-backed currency versus livestock as “wealth”.

Excerpt: How the Afar view state-backed currency vs. livestock

“Commerce in the Afar region has been accompanied by two features of a cash economy: sharp fluctuations in the prices of commodities, and the arrival of an active class of merchants in the region. They agreed that for purchasing more tradable goods, there must be more money and favorable orientation to money as wealth. And these in turn depend on the purchasing and exchange value of money, especially for urban households. With very limited investment options, instead of depositing their money in a bank, backyard goat rearing serves as a store of productive assets and an effective strategy to avoid the fast falling purchasing power of money.

Over the years, there have been many variations in the exchange value of money compared against US dollar. The exchange value of money varies at different times, and so it is very difficult for the Afar to conceive of paper money as wealth. For example, just a quarter of a century ago, a qualified teacher with a diploma used to start his monthly salary at a rate of 347 Ethiopian birr. This amount was equivalent to 174 US dollars. Currently, a person with the same profession and qualification begins with a salary of 1663 birr, equivalent to 73 US dollars. The amount could be very insignificant if we calculate it on a daily basis, and much smaller if compared with the cost of basic commodities. For example, two decades ago, a loaf of bread that cost 0.10 birr is now 1.25 birr on average, and, according to informants, the size of the bread is also significantly reduced. These depreciations in the value of money and the rising cost of basic goods are the background for most women who reacted to the very question about money by saying, “Money has no value.”

For the Afar, livestock are self-reproducing assets that generate more value than money in the bank. In fact, conventionally, the value of wealth and assets is estimated by the size and diversity of livestock in rural villages, where maximization and diversification of livestock are the rules. Many informants asserted that they still do not consider money as wealth because of many factors, as an informant, aged 61, mentioned: 

‘The circumstances we have been living for so long were not favorable to have the initiative to consider money as our wealth and actively engage in commerce. It does not have any productive value. It never reproduces itself like our livestock do. We all prefer to own a cow or a goat instead of thousands of birr locked in the bank. The real value of money is controlled by the state, not by us.' 

The Afar’s orientation to money and banking has remained inseparable from the politics and policies of the state. Many informants cited the fact that the first branch of the commercial bank of Ethiopia was opened following the introduction of commercial farms in the area. After this, their livestock and natural resources had been destroyed. Banking and commercial farms are inseparable in the minds of many of the informants. The social meaning of money, locally known as 'genzeb', is more than a medium of exchange and wealth to be accumulated through the market, but rather is a symbol of the power of the state. Many informants echoed beliefs that money has been regarded, by national and regional governments, as a dependable means of buying political loyalties and national integration. Furthermore, as is true for many Muslim societies, the prohibition of usury has always occupied huge spaces among the Afar people. They view usury as establishing discord among clan members by dividing them into borrowers and lenders, and, consequently, destroying the bonds that have survived for generations.” 

Photo caption: Statue built to celebrate the Ethiopian millennium, just 9 years ago, in the ex-capital of the Afar, Aysaita town. Its shape is triangular, representing the Afar nation in three countries, namely Ethiopia, Eritrea, and Djibouti, commonly known as the Afar triangle. Symbolizing the hope for unity, on top of the clock (representing Ethiopia), there are two antenna projections, one pointing in the direction of Eritrea and the other to Djibouti.

Intermediaries, Cash Economies, and Technological Change in Myanmar and India (Part Two)

By IMTFI Researchers Janaki Srinivasan | IIIT, Bangalore, India and Elisa Oreglia | SOAS, University of London, UK

In our previous blog post, we described why we mapped how people borrow and send money around before and/or outside the formal financial sector. Our goal was to understand the value that intermediaries bring to financial transactions in Kerala (India) and Shan state (Myanmar). This led us to unearth a vibrant eco-system of intermediaries, who offer a variety of services and are often in competition with each other – a very different picture from the stereotypical idea that a lack of formal financial services is the same as a lack of financial services. The arrival of mobile money and mobile banking takes place in the context of an already crowded market of competitors. Clients have more choice – and digital financial service providers have to demonstrate their value relative to these existing ways of moving money.

The relatively newly established bank accounts for lower income sections of the population in Kerala are largely restricted to the depositing/transfer of money from the state under public schemes or subsidies. In Shan, state bank accounts are specifically targeted at people with some savings or traders. In both places, therefore, the introduction of mobile money services merely adds to the range of formal financial channels. People are aware of and are even beginning to use these channels, some to greater and others to lesser extents.

In Shan state, traders with a significant volume of business are opening multiple bank accounts to take advantage of free intra-bank money transfer, and thus be able to send money to clients for free regardless of where their clients have their bank account. Despite the digital banking applications, however, much of the work of signing up clients, helping them with deposits, transfers, and other operations still happened face-to-face. Banks would send their young marketing people around town to explain their services to potential clients, to tell them who else was already signed up and who was in the bank, thus allowing the client to establish a sort of trust by proxy: did they know the director of the branch? Any of the employees? Was any person they trusted already a client? This trust “check-list” was followed by regular, in-person visits to the bank even when the client did use mobile banking.

The increase of formal financial services has therefore resulted in an increase of formal financial intermediaries (regulators, banks, local telco operators in almost all cases) and the persistence of ‘old’ intermediaries, who still create value for their clients by moving around and lending cash.

Consequently, our second question in our fieldwork was about the different kinds of value that human intermediaries create. We have identified five such areas where the involvement of a human intermediary appears valuable enough to clients that they choose that route over using unmediated and/or digital modes of conducting financial transactions

1. Negotiating time
The intermediaries we identified were able to offer or move money at short notice, which was important in the largely agrarian communities we focused on. Economic transactions such as the sale of crops or fish are not always “cash-in-hand.” Very often, the markets for these commodities are far away (even international) and payments for goods sold are routinely delayed. Small-scale farmers seldom have the wherewithal to wait for payment. Therefore, they may decide to sell their goods to locally known traders for less than they could get if they sold directly to the final buyer, just so they receive immediate, cash payments. These decisions on when to sell, or who to sell to, are often made in the context of the farmer’s life at a given moment and their life phase – are there children to send to school? Is the farmer older and care more about receiving some cash now, than more cash at a later time? If a fisherman returns after a few days at sea and wants to buy himself a drink, he might care more about selling the fish quickly through his usual intermediary at a known market in order to get the cash he needs for that drink, rather than waiting to find the best price and market. (In the absence of a guarantee that digital money will be accepted, the need for physical cash is great. Cash is universally accepted, including at small- time liquor stores, a point that came up repeatedly in conversations with interlocutors at Kerala beach). What intermediaries offer their clients is thus an opportunity to negotiate how quickly they can access useable money.

2. Negotiating Space
Negotiating space is a second area where intermediaries add value. Intermediaries traverse geographical distances, going between villages and markets frequently – e.g. buying a crop from farmers or fish from fishermen, then selling at a market or to a factory, etc. For farmers, spending time going to markets (even with decent roads) represents a greater loss in income than the lower price they receive after a trader takes his/her cut.

3. Situated Expertise
Most of the informal intermediaries we met were themselves members of the communities where they transacted and had long years of experience in their work. This led to their status as local experts, who knew financial transactions and networks in their domain. In Kerala, fishers viewed their auctioneers as having experience with and deep knowledge of the local fish economy and the process of auctioning. They could be relied on to gauge the prices of different varieties of fish, their seasonal availability and demand across geographies. Similarly, in Shan state, traders are seen as experts in, for example, the national tea markets – as those in the know about which tea to send where. As local and export markets are increasingly intertwined, traders play an essential role in promoting, marketing, and establishing new markets for local produce.

4. Negotiating Visibility
Those involved in financial transactions are often concerned about the visibility of these transactions for a variety of economic, social, and legal reasons. Different formal and informal intermediaries are able to monitor the circulation of money to different extents. Importantly, the implications of their monitoring are also different. Money moved through formal and trackable channels, be they bank accounts or mobile money wallets, can potentially be monitored by the state and tied back to those involved in the transaction. In fact, in the Indian case, the Reserve Bank of India itself envisions digital money as a way to get a better and more reliable sense of the volume (and location) of financial transactions taking place in the country. However, medium to large-scale actors in a market often do not find being tracked by a telco or the state an attractive proposition.

On the other hand, smaller-time, informal intermediaries might not have the wherewithal (nor often the motivation) to track and document the transactions of those they transact with in as comprehensive a way (though they do ‘keep track’ of their borrowers). Moreover, sellers might be in a position to negotiate with intermediaries with whom they have a long-term relationship over how much they are being tracked, or what aspects of the seller’s transactions intermediaries are keeping track of. Thus, informal intermediaries (and cash transactions) keep actors much less legible to the state, which these actors might often find valuable.

5. Social fit
This is a tricky category that is as much about societal perceptions of fit. For example, in Shan state, Burmese-Chinese dominate the tea trade and many other agricultural commodities (especially those exported to China) because of language but also family networks. It then becomes difficult for non-Chinese tea farmers or traders without such extensive networks or skills to enter this market. But there are more subtle differences, such as gender (as other IMTFI researchers have pointed out) or educational level, that make people feel out of place in certain spaces. An intermediary, then, is the person who is able to bridge these divides, or who opens up access to some of these networks, because of their social location.

Studying intermediaries in the specific environment where they operate shows a rich variety in the roles they play and the value they create for their clients. Together, these can explain why clients might choose to go through human intermediaries rather than use their mobile phones directly to conduct many of their financial transactions. 

For Part One of this blog post series, see here.

To read more about their IMTFI funded research see their project page here.

Link to their one-day workshop this Friday, November 11th at IIIT-Bangalore featuring industry experts from Eko, Microsoft Research India, McKinsey Digital Labs, the Gates Foundation, India and the National Payments Corporation of India.

Stay tuned for Oreglia and Srinivasan's final report!

Intermediaries, Cash Economies, and Technological Change in Myanmar and India (Part One)

By IMTFI Researchers Janaki Srinivasan | IIIT, Bangalore, India and Elisa Oreglia | SOAS, University of London, UK

M-pesa, perhaps the best known and most successful mobile money service in the Global South, credits its success in large part to the widespread network of human agents that has facilitated wide adoption. But why do human agents continue to be important, when one has a mobile phone and could easily do without them? As the GSMA blog post that inspired our research puts it, “So here’s the puzzle: why do so many consumers … continue to rely on agents to make mobile money transactions… when sending money directly from an account registered in their own name is cheaper, faster and more convenient?” (Mann & Mutemi, GSMA’s Mobile Money for the Unbanked, 2015)

We set out to explore this question, starting from the viewpoint that if financial intermediaries persist, they must add some kind of value to the transactions they are involved with. What is this value, then? To uncover the value that human intermediaries bring to such encounters, we studied the roles they perform in financial transactions. We then analyzed which of these roles were amenable to being taken over by mobile money and phones, which ones were viewed as strictly linked to humans and why. 

To answer these questions, we conducted multi-country field research on financial transactions in Kerala, southwest India (Srinivasan) and in Shan state, northeast Myanmar (Oreglia). In Kerala, our focus was on fishers and in Shan state, on agricultural communities. In order to understand “who” moves money in these contexts, we took a step back and started from “how” money moves. Separating the “how” from the “who” turned out to be the first step in recognizing that intermediaries do not merely perform a function that can be accomplished instead with the use of technology. Rather, they create value for their customers in complex ways that a functional description such as “moving money from place x to place y” does not fully capture.  

Our fieldwork thus started by asking people how they sent around and borrowed money In both sites, we observed that there are a multitude of intermediaries available to farmers, small traders, shop keepers, and others who needed to perform financial transactions, both within and from/to other countries. A large proportion of these intermediaries did not operate through officially sanctioned or formalized institutions, working instead through more informal channels and networks. Overall, the complex web of such intermediaries we identified at the two sites included the following types:

1. Hundi, a system to transfer money (like hawala) that is based on informal networks of agents in different areas of a country - or even across borders - who transfer and lend money very quickly. In the Burmese context, these are often also traders, so they can move money around while also moving merchandise. While hundi is in fact a financial tool, in Myanmar people also referred to the agents themselves as hundi. 

2. Transport companies are used to transfer money for remittances or for commerce all over Myanmar. People give money directly to drivers, or to the bus company, which might then keep the money – acting rather like a clearinghouse with correspondents all over the country.  

3. Family and friends were used to move money around, and to borrow from, at both our sites. These transactions were governed by complex rules on whether / when to charge interest and how much. 

4. Traders, who are typically very mobile and have somewhat more liquidity than their average client, can transport (and loan) money easily. Such traders were present at both our sites. At the Kerala site, for example, many fishers would be loaned the money to purchase their fishing craft and equipment by medium and larger traders of fish  in return for the right to auction the fishers’ catch and a percentage of their fish sales on every trip.

5. Specialized money lenders (called ‘blades’ in Kerala) lend money at very high interest rates for short periods of time to clients (in this case, small-scale female fish vendors) who need an unpredictable amount of cash every day to purchase their produce (here, fish) because of wide fluctuations in the volume, quality and variety of the daily supply.

These ‘informal’ intermediaries take on great significance in light of how formal channels of finance function in the sites we studied. In Myanmar, they played a crucial role during the years of the military dictatorship (1962-2011), when the formal financial sector was limited to urban areas and to a very small segment of the population, and when the majority of people did not have other alternatives to move money around. In India, and especially Kerala, formal financial services, including international money transfer services, have been relatively more accessible for a large proportion of the population. Even here, however, fishing communities have been outliers.

By mapping out the existing solutions to move and borrow money outside formal financial services, we see that there are many services available even in places without banks and mobile money. In some cases, these intermediaries are in competition with each other, which keeps service charges down. For example, in Shan state there were so many different options to send money around the country that it was often a free service – as opposed to mobile money, which always charged a service fee. However, it is not only cost considerations that explain the persistence and reliance on these intermediaries, as we will discuss in our next blog post.

Read Part Two of this blogpost series.

*Building on this IMTFI-funded research, Srinivasan and Oreglia are hosting a one-day workshop this Friday, November 11th at IIIT-Bangalore. CLICK HERE to register and view the program, and join the research discussion with expert panelists from Eko, Microsoft Research India, McKinsey Digital Labs, the Gates Foundation, India and the National Payments Corporation of India.


1 While cooperatives and banks also offered loans to fishers in Kerala, the number of loans they could offer was far exceeded by the demand for loans in sites such as the one I studied.

Free Special Issue of ITID

A new, special issue of the journal Information Technologies and International Development (ITID), co-edited by IMTFI external advisory board's Jonathan Donner, is now freely available at the ITID website.

ITID is an interdisciplinary open-access journal that focuses on the intersection of information and communication technologies (ICTs) with the "other four billion" – the share of the world population whose countries are not yet widely connected to the Internet nor widely considered in the design of new information technologies.

From Jonathan's blog and the introduction to the special issue:
"Taking these articles together, we gain a fuller picture of the roles and impacts of information access on ongoing development processes, including not only the design and use of specific technological solutions, but also their relationships to specific user, social, and policy contexts. As digital access grows in developing countries, we can imagine that these findings will be relevant to a broad range of both public and private actors seeking to better understand the design, uses, and impacts of ICTs in developing countries."