I want to start with a story, a la Seth Godin, from when I was 12 years old. My uncle Ed gave me a beautiful blue sweater -- at least I thought it was beautiful. And it had fuzzy zebras walking across the stomach, and Mount Kilimanjaro and Mount Meru were kind of right across the chest, that were also fuzzy. And I wore it whenever I could, thinking it was the most fabulous thing I owned.
Une dua te filloj me nje histori, te tipit Seth Godin, qe kur une kam qene 12 vjec. Xhaxhai im Ed me dha nje triko te bukur blu -- te pakten une mendoja qe ishte e bukur. Kishte ca zebra leshatore duke ecur mbi stomak, dhe Malin Kilimanxharo dhe Malin Meru qe ndodheshin pikerisht rreth qafes, qe ishin gjithashtu leshator. Dhe une e vishja ate kurdo qe te mundesha, duke menduar qe ajo ishte gjeja me mitike qe une kisha.
Until one day in ninth grade, when I was standing with a number of the football players. And my body had clearly changed, and Matt, who was undeniably my nemesis in high school, said in a booming voice that we no longer had to go far away to go on ski trips, but we could all ski on Mount Novogratz. (Laughter) And I was so humiliated and mortified that I immediately ran home to my mother and chastised her for ever letting me wear the hideous sweater. We drove to the Goodwill and we threw the sweater away somewhat ceremoniously, my idea being that I would never have to think about the sweater nor see it ever again.
Derisa nje dite ne klasen e nente, kur kisha qendruar me disa lojtare futbolli. Dhe trupi im kishte ndryshuar qarte, dhe Matt Mussolina, qe ishte pa dyshim rivalja ime ne gjimnaz tha me nje ze cjerres qe ne nuk duhet me te shkojme shume larg per te bere ski, sepse te gjithe mund te bejme ski ne Malin Novogratz. (Te qeshura) Dhe une u ndjeva shume e poshteruar dhe e derrmuar dhe menjehere vrapova ne shtepi tek mamaja ime dhe e denova ate qe me lejoi mua te vesh ate triko te shemtuar. Ne shkuam tek Goodwill dhe e hodhem trikon larg ne menyre disi ceremoniale, me idene time qe nuk do te me duhej me te mendoja rreth trikos dhe gjithashtu per mos ta pare me ate.
Fast forward -- 11 years later, I'm a 25-year-old kid. I'm working in Kigali, Rwanda, jogging through the steep slopes, when I see, 10 feet in front of me, a little boy -- 11 years old -- running toward me, wearing my sweater. And I'm thinking, no, this is not possible. But so, curious, I run up to the child -- of course scaring the living bejesus out of him -- grab him by the collar, turn it over, and there is my name written on the collar of this sweater.
Duke kaluar me shpejtesi perpara -- 11 vjet me vone, une jam nje vajze 25 - vjecare. Une jam duke punuar ne Kigali, Rwanda, duke vrapuar neper shpate te pjerreta, kur une shoh,3 metra para meje, nje djale te vogel-- 11 vjecar,-- duke vrapuar drej meje, veshur me trikon time. Dhe une qe mendoja, jo, kjo nuk eshte e mundur. Por, shume kurioze, une vrapova pas djalit -- duke e trembur per se gjalli -- e terhoqa ate prej jakes, e ktheva, dhe aty ishte emri im i shkruar ne jaken e kesaj trikoje.
I tell that story, because it has served and continues to serve as a metaphor to me about the level of connectedness that we all have on this Earth. We so often don't realize what our action and our inaction does to people we think we will never see and never know. I also tell it because it tells a larger contextual story of what aid is and can be. That this traveled into the Goodwill in Virginia, and moved its way into the larger industry, which at that point was giving millions of tons of secondhand clothing to Africa and Asia. Which was a very good thing, providing low cost clothing. And at the same time, certainly in Rwanda, it destroyed the local retailing industry. Not to say that it shouldn't have, but that we have to get better at answering the questions that need to be considered when we think about consequences and responses.
Une e tregoj kete histori, sepse ka sherbyer dhe vazhdon te sherbeje si nje metafore per mua rreth nivelit te lidhjes qe ne te gjithe kemi ne kete Toke. Shpesh nuk e kuptojme se cfare veprimet dhe jo-veprimet tona i bejne njerezve qe te mendojne qe ne kurre nuk do ti shohim dhe njohim. Une gjithashtu e tregoj kete sepse kjo tregon nje histori te madhe kontekstuale, sesi ndihma eshte dhe mund te jete. Qe kjo udhetoi qe nga Goodwill ne Virginia, dhe shkoi ne rrugen e saj ne nje industri te madhe, qe ne kete pike ishin duke dhene miliona tonelata veshjesh te dores te dyte ne Afrike dhe Azi. Qe ishte nje gje shume e mire, duke siguruar veshje me kosto te ulet. Dhe ne te njejten kohe, me siguri ne Rwanda, shkaterroi industrine lokale te pakices. Jo per te thene se nuk duhet ta kishte bere, por qe ne duhet te jemi me te zote ne zgjidhjen e problemeve qe duhet te konsiderohen kur ne mendojme rreth pasojave dhe pergjigjeve.
So, I'm going to stick in Rwanda, circa 1985, 1986, where I was doing two things. I had started a bakery with 20 unwed mothers. We were called the "Bad News Bears," and our notion was we were going to corner the snack food business in Kigali, which was not hard because there were no snacks before us. And because we had a good business model, we actually did it, and I watched these women transform on a micro-level. But at the same time, I started a micro-finance bank, and tomorrow Iqbal Quadir is going to talk about Grameen, which is the grandfather of all micro-finance banks, which now is a worldwide movement -- you talk about a meme -- but then it was quite new, especially in an economy that was moving from barter into trade.
Keshtu qe, une do te qendroja ne Rwanda, rreth 1985, 1986, kur une isha duke bere dy gjera. Une kisha hapur nje dyqan buke me 20 mama te pamartuara. Ne quheshim "Arinjte e lajmeve te keqia", dhe qellimi yne ishte te shkonim ne Kigali te merrnim kontrollin e ushqimit te vaktit te zemres, qe nuk ishte shume e veshtire sepse nuk kishte rosticeri te tjera para nesh. Dhe sepse ne kishim nje model te mire biznesi, ne ja arritem, dhe une pashe qe keto gra e transformuan ne nje mikro - nivel. Por ne te njejten kohe, une fillova nje banke mikro - finance, dhe te nesermen Iqbal Quadir do te flase rreth Grameen, qe eshte babai i madh i te gjitha bankave te mikro - financave, qe tani eshte nje levizje nderkombetare -- eshte mimetizuar -- por atehere ishte pak si shume e re, vecanerisht ne ekonomi qe ishte duke levizur nga shkembimi ne tregti.
We got a lot of things right. We focused on a business model; we insisted on skin in the game. The women made their own decisions at the end of the day as to how they would use this access to credit to build their little businesses, earn more income so they could take care of their families better.
Kemi bere shume gjera ne rregull. Ne u fokusuam ne nje model biznesi; ne insistuam per te dhene veten tone ne loje. Grate marrin vendimet e tyre ne fund te dites sesi do ta perdorin kete akses ne kredi per te ndertuar biznesin e tyre te vogel, fitojne me shume te ardhura ne menyre qe te kujdesen me mire per familjet e tyre.
What we didn't understand, what was happening all around us, with the confluence of fear, ethnic strife and certainly an aid game, if you will, that was playing into this invisible but certainly palpable movement inside Rwanda, that at that time, 30 percent of the budget was all foreign aid. The genocide happened in 1994, seven years after these women all worked together to build this dream. And the good news was that the institution, the banking institution, lasted. In fact, it became the largest rehabilitation lender in the country. The bakery was completely wiped out, but the lessons for me were that accountability counts -- got to build things with people on the ground, using business models where, as Steven Levitt would say, the incentives matter. Understand, however complex we may be, incentives matter.
Ajo cfare ne nuk kuptuam, cfaredolloj gjeje qe ishte duke ndodhur rreth nesh me turmen e frikes, grindjen etnike dhe sigurisht nje loje ndihme, nese ju doni, e qe ishte luajtur ne kete levizje te padukshme, por sigurisht te dukshme brenda Rwandes, qe ne ate kohe, 30% e buxhetit ishte e gjitha ndihme e huaj. Gjenocidi ndodhi ne 1994, shtate vjet pasi keto gra kishin punuar se bashku per te ndertuar kete enderr. Dhe lajmi i mire ishte qe institucioni institucioni bankar, ka zgjatur. Ne te vertete, u be huadhenesi me i madh i rehabilitimit ne vend. Furra doli plotesisht jashte loje, por mesimi per mua ishte se pergjegjesia ka rendesi -- duhen ndertuar gjera me njerez ne terren, duke perdorur modele biznesi, sic mund te thoshte Steven Levitt, stimulimi ka rendesi. Kuptoni, sado komplekse mund te jete, stimulimi ka rendesi.
So when Chris raised to me how wonderful everything that was happening in the world, that we were seeing a shift in zeitgeist, on the one hand I absolutely agree with him, and I was so thrilled to see what happened with the G8 -- that the world, because of people like Tony Blair and Bono and Bob Geldof -- the world is talking about global poverty; the world is talking about Africa in ways I have never seen in my life. It's thrilling. And at the same time, what keeps me up at night is a fear that we'll look at the victories of the G8 -- 50 billion dollars in increased aid to Africa, 40 billion in reduced debt -- as the victory, as more than chapter one, as our moral absolution.
Pra, kur Chris me tregoi mua sesa e mrekullueshme ishte cdo gje qe po ndodhte ne bote, se ne jemi duke pare nje ndryshim ne zeitgeist, nga njera ane une totalisht perputhem me te, dhe une isha shume e tronditur kur pashe se cfare ndodhi me G8 -- qe bota, per shkak te njerezve si Tony Blair dhe Bono dhe Bob Geldof -- bota eshte duke folur rreth varferise globale; bota eshte duke folur rreth Afrikes ne menyra qe une asnjehere si kam pare ne jeten time. Eshte tronditese. Dhe ne te njejten kohe, ajo qe me mbajti mua zgjuar gjate nates eshte frika qe ne do te shohim fitoret e G8 -- 50 miliard dollar ne rritjen e ndihmave te Afrikes, 40 miliard ne reduktimin e debiteve - si fitore, me shume sesa kapitulli i pare, si falja jone morale.
And in fact, what we need to do is see that as chapter one, celebrate it, close it, and recognize that we need a chapter two that is all about execution, all about the how-to. And if you remember one thing from what I want to talk about today, it's that the only way to end poverty, to make it history, is to build viable systems on the ground that deliver critical and affordable goods and services to the poor, in ways that are financially sustainable and scaleable. If we do that, we really can make poverty history.
Dhe ne te vertete, ajo cfare duhet ne te bejme eshte qe ta shikojme ate si kapitulli i pare, ta festojme ate, ta mbyllim ate, dhe te njohim nevojat e nje kapitulli te dyte qe eshte rreth ekzekutimit, e gjitha rreth si-ve. Dhe nese mbani mend nje gje per cfare une dua te flas sot, eshte qe e vetmja menyre per ti dhene fund varferise, per ta bere ate histori, eshte te ndertosh sisteme te mundshme ne terren qe sjellin mallra kritike e te perballueshem dhe sherbime per te varferit, ne menyra qe jane financiarisht te qendrueshme dhe te shkallezuara. Nese ne e bejme kete, ne me te vertete mund ta bejme historine e varferise.
And it was that -- that whole philosophy -- that encouraged me to start my current endeavor called "Acumen Fund," which is trying to build some mini-blueprints for how we might do that in water, health and housing in Pakistan, India, Kenya, Tanzania and Egypt. And I want to talk a little bit about that, and some of the examples, so you can see what it is that we're doing. But before I do this -- and this is another one of my pet peeves -- I want to talk a little bit about who the poor are. Because we too often talk about them as these strong, huge masses of people yearning to be free, when in fact, it's quite an amazing story. On a macro level, four billion people on Earth make less than four dollars a day.
Dhe ishte qe -- e gjithe filozofia -- qe me inkurajoi mua per te filluar perpjekjet e mia aktuale te quajtura "Fondi Acumen," e cila eshte duke u perpjekur per te ndertuar disa mini projekte per menyren sesi ne mund ta bejme ate ne uje, shendet dhe strehim ne Pakistan, Indi, Kenia, Tanzani dhe Egjipt. Dhe une dua te flas pak rreth kesaj, dhe disa shembuj, ne menyre qe te shihni se cfare eshte ajo qe po bejme. Po perpara se une ta bej kete -- dhe kjo eshte nje dobesi tjeter e imja -- Une dua te flas pak se kush jane te varferit. Sepse ne shume shpesh flasim per ta sesi kjo mase e forte, e madhe e njerezve deshirojne te jene te lire, kur ne te vertete, eshte nje histori pak a shume e mahnitshme. Ne nivelin makro, 4 miliard njerez ne toke bejne me pak se kater dollare ne dite.
That's who we talk about when we think about "the poor." If you aggregate it, it's the third largest economy on Earth, and yet most of these people go invisible. Where we typically work, there's people making between one and three dollars a day. Who are these people? They are farmers and factory workers. They work in government offices. They're drivers. They are domestics. They typically pay for critical goods and services like water, like healthcare, like housing, and they pay 30 to 40 times what their middleclass counterparts pay -- certainly where we work in Karachi and Nairobi. The poor also are willing to make, and do make, smart decisions, if you give them that opportunity.
Keto jane ato per te cilet ne flasim kur mendojme rreth "te varferve." Nese ju e grumbulloni ate, eshte ekonomia e trete e madhe ne toke, dhe akoma pjesa me e madhe e ketyre njerezve behet e padukshme. Kur ne zakonisht punojme, ka njerez qe bejne ndermjet nje dhe tre dollar ne dite. Kush jane keta njerez? Ato jane fermeret dhe punetoret e fabrikave. Ato punojne ne zyrat e qeverise. Ato jane shoferet. Ato jane shtepiaket. Ato zakonisht paguajne per te mirat kryesore dhe sherbimet si uji, kujdesi i shendetit, i shtepise, dhe ato paguajne 30 deri ne 40 here ne krahasim me cfare homologet e klases se mesme paguajne -- sugurisht kur ne punojme ne Karachi dhe Nairobi. Te varferit gjithashtu jane te gatshem per te bere, dhe gjithashtu marrin, vendime te zgjuara, nese ju'a jep atyre kete mundesi.
So, two examples. One is in India, where there are 240 million farmers, most of whom make less than two dollars a day. Where we work in Aurangabad, the land is extraordinarily parched. You see people on average making 60 cents to a dollar. This guy in pink is a social entrepreneur named Ami Tabar. What he did was see what was happening in Israel, larger approaches, and figure out how to do a drip irrigation, which is a way of bringing water directly to the plant stock. But previously it's only been created for large-scale farms, so Ami Tabar took this and modularized it down to an eighth of an acre. A couple of principles: build small. Make it infinitely expandable and affordable to the poor.
Keshtu qe kemi, dy shembuj. Njera eshte ne Indi, ku atje jane 240 milion fermere, pjesa me e madhe e te cileve ben me pak se dy dollar ne dite. Kur ne punojme ne Aurangabad, toka eshte jashtezakonisht e thate. Ju shihni njerez duke bere nje mesatare 60 cent per nje dollar. Ky djali me roze eshte nje sipermarresh social i quajtur Ami Tabar. Ajo cfare ai beri ishte te shihte se cfare po ndodhte ne Izrael, qasje te medha, dhe per te zbuluar sesi te bej pikimin e ujitjes, qe eshte nje menyre per te sjelle ujin direkt tek rrenjet e bimes. Por me pare ka qene krijuar vetem per nje shkalle te madhe fermash, keshtu qe Ami Tabar e mori kete dhe e pershtati ate per nje te teten e nje akre. Disa parime: nderto ne shkalle te vogel. Beje ate pafundesisht te zhvilluar dhe te perballueshme per te varferit.
This family, Sarita and her husband, bought a 15-dollar unit when they were living in a -- literally a three-walled lean-to with a corrugated iron roof. After one harvest, they had increased their income enough to buy a second system to do their full quarter-acre. A couple of years later, I meet them. They now make four dollars a day, which is pretty much middle class for India, and they showed me the concrete foundation they had just laid to build their house. And I swear, you could see the future in that woman's eyes. Something I truly believe.
Kjo familje, Sarita dhe i shoqi i saj, blene nje njesi 15 - dollareshe kur ato po jetonin ne -- ne kasolle tre-muresh me nje cati te valevitur hekuri. Pas nje korrjeje, ato kane rritur te ardhurat e tyre mjaftueshem per te blere nje sistem te dyte per te bere cerek - akren e tyre te plote. Disa vite me vone, une i takova ata. Ato tani bejne kater dollare ne dite, qe eshte pak a shume nje klase e mesme ne Indi, dhe ata me treguan mua shumen konkrete qe sapo kishin vene per te ndertuar shtepite e tyre. Dhe une ju betohem, ju mund te shihni te ardhmen ne syte e asaj gruaje. Dicka qe une me te vertete e besoj.
You can't talk about poverty today without talking about malaria bed nets, and I again give Jeffrey Sachs of Harvard huge kudos for bringing to the world this notion of his rage -- for five dollars you can save a life. Malaria is a disease that kills one to three million people a year. 300 to 500 million cases are reported. It's estimated that Africa loses about 13 billion dollars a year to the disease. Five dollars can save a life. We can send people to the moon; we can see if there's life on Mars -- why can't we get five-dollar nets to 500 million people?
Ju s'mund te flisni ne ditet e sotme rreth varferise pa folur rreth malaries e qendrimit ne shtrat dhe une perseri i jap Jeffrey Sachs te Harvard fame te madhe qe sollen ne bote kete nocion per zemerimin e tij -- per pese dollare ju mund te shpetoni nje jete. Malaria eshte nje semundje qe vret nje deri ne tre milion njerez ne vit. 300 deri ne 500 milion ceshtje jane te raportuara. Eshte vleresuar per humbjen ne Afrike rreth 13 miliard dollar ne vit per kete semundje. Pese dollar mund te shpetojne nje jete. Ne mund te dergojme njerezit ne hene; ne mund te shohim nese ka jete ne Mars -- pse nuk mund te cojme pese dollare tek 500 milion njerez?
The question, though, is not "Why can't we?" The question is how can we help Africans do this for themselves? A lot of hurdles. One: production is too low. Two: price is too high. Three: this is a good road in -- right near where our factory is located. Distribution is a nightmare, but not impossible. We started by making a 350,000-dollar loan to the largest traditional bed net manufacturer in Africa so that they could transfer technology from Japan and build these long-lasting, five-year nets. Here are just some pictures of the factory.
Megjithate, pyetja nuk eshte "Pse nuk mundemi ne?" Pyetja eshte si mund te ndihmojme ne Afrikanet per ta bere kete per veten e tyre? Shume pengesa. E para: prodhimi eshte shume i ulet. E dyta: Cmimi eshte shume i larte. E treta: kjo eshte nje rruge e mire -- mu afer vendosjes se fabrikes tone. Shperndarja eshte nje mankth, por jo e pamundur. Ne kemi filluar duke bere nje kredi prej 350,000 dollaresh te prodhuesit me te madh te rrjetave tradicionale te shtratit ne Afrike ne menyre qe ato mund te trasnferojne teknologji nga Japonia dhe per te ndertuar keto rrjeta afatgjate pese vjecar. Ketu jane disa foto te fabrikes.
Today, three years later, the company has employed another thousand women. It contributes about 600,000 dollars in wages to the economy of Tanzania. It's the largest company in Tanzania. The throughput rate right now is 1.5 million nets, three million by the end of the year. We hope to have seven million at the end of next year. So the production side is working. On the distribution side, though, as a world, we have a lot of work to do. Right now, 95 percent of these nets are being bought by the U.N., and then given primarily to people around Africa. We're looking at building on some of the most precious resources of Africa: people. Their women.
Sot, tre vite me pas, kompania ka punesuar mijera gra te tjera. Ajo kontribon rreth 600,000 dollare ne pagat per ekonomine e Tanzanise. Eshte kompania me e madhe ne Tanzani. Shkalla e xhiros tani eshte 1.5 milion rrjeta, tre milion deri ne fund te vitit. Ne shpresojme te shohim shtate milion nga fundi i vitit tjeter. Keshtu qe ana e prodhimit eshte duke funksionuar. Nga ana e shperndarjes, si bote, ne kemi shume pune per te bere. Deri tani, 95 perqind e ketyre rrjetave po blihen nga K.B., dhe iu jepen kryesisht njerezve rreth Afrikes. Ne jemi duke pare per ndertimin e disa prej burimeve me te cmuara te Afrikes: njerezit. Grate e tyre.
And so I want you to meet Jacqueline, my namesake, 21 years old. If she were born anywhere else but Tanzania, I'm telling you, she could run Wall Street. She runs two of the lines, and has already saved enough money to put a down payment on her house. She makes about two dollars a day, is creating an education fund, and told me she is not marrying nor having children until these things are completed. And so, when I told her about our idea -- that maybe we could take a Tupperware model from the United States, and find a way for the women themselves to go out and sell these nets to others -- she quickly started calculating what she herself could make and signed up.
Prandaj une dua qe ju te takoni Jacqueline. adashen tim, 21 vjecaren. Nese ajo do te kish lindur diku tjeter e jo ne Tanzani, me besoni, ajo do te kish qene ne Wall Street. Ajo ndoqi dy prej linjave, dhe ka kursuer tashme mjaftueshem para per kestin e pare per shtepine e saj. Ajo ben rreth dy dollare ne dite, e eshte duke krijuar nje fond per edukimin, dhe me ka thene qe ajo nuk po martohet, dhe as duke patur femije derisa keto gjera te jene te mbaruara. Dhe keshtu qe, kur une i thashe asaj rreth idese tone -- qe ndoshta ne mund te marrim nje model "Tupperware" nga Shtetet e Bashkuara, dhe per te gjetur nje menyre per vete grate per te dale e per t'ja u shitur rrjetat te tjereve -- ajo shpejt filloi llogaritjen sesa ajo vete mund te bente dhe e u regjistrua.
We took a lesson from IDEO, one of our favorite companies, and quickly did a prototyping on this, and took Jacqueline into the area where she lives. She brought 10 of the women with whom she interacts together to see if she could sell these nets, five dollars apiece, despite the fact that people say nobody will buy one, and we learned a lot about how you sell things. Not coming in with our own notions, because she didn't even talk about malaria until the very end. First, she talked about comfort, status, beauty. These nets, she said, you put them on the floor, bugs leave your house. Children can sleep through the night; the house looks beautiful; you hang them in the window. And we've started making curtains, and not only is it beautiful, but people can see status -- that you care about your children. Only then did she talk about saving your children's lives. A lot of lessons to be learned in terms of how we sell goods and services to the poor.
Ne morem nje mesim nga IDEO, njera nga kompanite tona te preferuara, dhe shpejt beme nje prototip ne kete, dhe e cuam Jacqueline ne ambjentin ku ajo jetonte. Ajo solli 10 prej grave me te cilat ajo ndervepron per te pare nese ajo mund ti shiste keto rrjeta, pese dollar copa, pavaresisht faktit qe njerezit thone asnje nuk do blej as edhe nje, dhe ne mesuam shume sesi shiten gjerat. Jo duke ardhur me nocionet tona, sepse ajo as nuk foli rreth malaries derisa arriti fundi. Se pari, ajo foli rreth komoditetit, statusit, bukurise. Keto rrjeta, tha ajo, nese i vendos mbi dysheme, insektet largohen nga shtepia juaj. Femijet mund te flene gjate nates; shtepia duket e bukur, ti i var ato ne dritare. Dhe ne jemi duke filluar se beri perdet, dhe jo vetem eshte e bukur, por njerezit mund te shohin statusin -- qe ti kujdesesh per femijeve te tu. Vetem ne kete rast ajo foli rreth ruajtjes se jetes se femijeve tane. Nje sere mesimesh per tu mesuar ne termat sesi ne shesim te mirat dhe sherbimet te varferve.
I want to end just by saying that there's enormous opportunity to make poverty history. To do it right, we have to build business models that matter, that are scaleable and that work with Africans, Indians, people all over the developing world who fit in this category, to do it themselves. Because at the end of the day, it's about engagement. It's about understanding that people really don't want handouts, that they want to make their own decisions; they want to solve their own problems; and that by engaging with them, not only do we create much more dignity for them, but for us as well. And so I urge all of you to think next time as to how to engage with this notion and this opportunity that we all have -- to make poverty history -- by really becoming part of the process and moving away from an us-and-them world, and realizing that it's about all of us, and the kind of world that we, together, want to live in and share. Thank you. (Applause)
Une dua ta mbyll vetem duke thene qe atje ka nje sere oportunitetesh per ta bere varferine histori. Per ta bere ate te vleje, ne duhet te ndertojme modele biznesesh qe kane vlere, qe jane te shkallezuara dhe qe funksionojne me Afrikanet, Indianet, me njerez ne mbare boten e pazhvilluar qe pershtaten ne kete kategori, per ta bere ate te veten. Sepse ne fund te dites, eshte rreth angazhimit. Eshte rreth te kuptuarit qe njerezit me te vertete nuk duan dhurata, qe ato duan te marrin vendimet e tyre; ato duan te zgjidhin problemet e tyre; dhe kjo duke u angazhuar me to, jo vetem ne krijojme me shume dinjitet per to, por gjithashtu edhe per ne. Dhe keshtu qe une ju nxis te gjitheve ju per te menduar heren tjeter sesi te angazhoheni me kete nocion dhe me kete oportunitet qe ne te gjithe kemi -- per te bere varferine histori -- duke u bere vertete pjese e ketij procesi dhe duke u larguar nga bota ne -dhe -ata, dhe duke kuptuar qe ka lidhje me te gjithe ne, dhe llojit te botes qe ne, te gjithe se bashku, duam ta jetojme dhe ta ndajme. Ju faleminderit. (Duartrokitje)