In the April 4, 2025 issue of “The Economist,” columnist “Free Exchange” provides a brief account of and reflection on a place that can be considered a “Degrowth Lab.” This is the Dzaleka refugee camp in Malawi, where approximately 52000 people have lived since 1994. The population is steadily increasing, with around 300 new residents each month, driven by both newly arrived refugees and a birth rate that is two births above the Malawian average. Malawi welcomes refugees but enforces a strict policy that does not allow them to leave the camp or take regular jobs. As a result, residents rely on a monthly UN support of just $9. In this unique environment, people do not need to toil for a meagre income, and leisure activities occupy most of their day.
The camp can be considered a Degrowth Lab. However, there are a couple of caveats to keep in mind. First, many people may still hope that the policy will be scrapped, and therefore, they prepare for that possibility. Second, organizations such as NGOs, churches, and UN agencies provide essential services like healthcare. As a result, the Lab remains connected to the outside world, both mentally and physically. Nevertheless, the insights gained regarding human behaviour are still profound.
Most importantly, the principle of the division of labour still applies. Half a century ago, Jean Baudrillard argued that modern consumer society follows a law of maximizing the smallest differences between people. This can be observed in full at Dzaleka, despite the apparent limited material resources. What really matters are the differences among individuals in terms of their wants and their skills. For example, people may have varying tastes in music, and enjoying parties can be a great way to spend leisure time. As a result, some individuals develop specific skills, such as being a DJ. Even though no one can accumulate significant wealth, there are still some differences, as small savings can be made from the monthly cash payout. In other words, “leisure” does not mean that people are inactive. They invest time and effort into their leisure activities in the most fulfilling way possible, which allows for specialization and, consequently, the division of labour. There is a busy market economy in Dzaleka.
Events play a significant role in the social life of Dzaleka. Surprisingly, there remains a clear distinction between workdays and Sundays, which are dedicated to religious practices. Religion provides many opportunities for events, alongside universal activities like sports. In sports, individual differences in skill levels also play a significant role, and these activities often generate additional engagement for spectators, such as gambling. We can view all these activities as antidotes to boredom in the camp, offering chances for excitement. However, they can also be interpreted as expressions of human creativity and sense-making. Indeed, the culture of events fosters the emergence of numerous small-scale businesses, where individuals are actively involved in creating various items needed for the successful execution of these occasions, such as decorations. Weddings, in particular, are a key event where these creative activities come to fruition. And, as the birth rate statistics tell us, children are a wellspring of joy and emotional engagement.
In the Dzaleka Degrowth Lab, we observe two fundamental characteristics of the human species that have been sidelined in modern ideologies focused on growth. One characteristic is that humans express themselves and organize their social lives through rituals. Ritual activities and their refinement are key elements of human practices and are defining features of social life in Dzaleka. The second characteristic is the concept of everyday aesthetics, which is closely related to rituals but also encompasses play as an essential human activity.
Anthropologists and philosophers have highlighted these aspects in various ways, often referring to humans as “homo ritualis” and “homo ludens.” Unfortunately, these views have not shaped our perceptions of modern society under the regime of capitalist growth. Both ritual and aesthetics point toward a more fundamental anthropological dimension, which we can refer to as “melioration”—similar to the ancient Chinese notion of shanhua 善化, or the continuous improvement of a person. In other words, the Degrowth Lab illustrates what John Stuart Mill described in his famous concept of the Stationary Economy, although it has been largely neglected by mainstream economics. A key observation in Dzaleka is that personal growth remains possible and can even become central under conditions of limited material resources. This means one can grow their skills, expand their social life, or enhance their means of expression without relying on significant material inputs. For instance, I might dedicate my entire life to improving my mastery of a particular musical instrument, and others may enjoy listening to my performances, which could bring admiration and emotional fulfillment. The Dzaleka Degrowth Lab demonstrates that happiness can be achieved without material growth.
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