Critiques of development of the last three decades have clearly pinpointed the many flaws in the way development is theorised and practiced (Escobar 1985, 1992; Esteva and Prakash 1997, 1998; Ferguson 1990; Kothari 2005; Kiely 1995; Munck 1999; Rahnema and Bawtree 1997; Sachs 1992; Schuurmann, 1993; Ziai 2012, 2016). We are well aware that established and conventional ways are leading to a dead end.
by Paola Minoia
Numerous calls for papers and conferences around Europe and globally give us the impression that we are now going towards a “decolonial turn” in many disciplines: development studies, IR, geography etc. On the other hand, many criticize this pick of initiatives, doubting their effective and truly challenging nature vis-à-vis the current systems of cultural and scientific production. I agree that some calls for papers, especially for large conferences, may sound insincere and produced by academic scholars “surfing” on this new trend, instead of stepping down from their powerful positionalities.
by Aftab Nasir
How ought we to live? The question is multi-faceted and janus-faced. The disciplinary boundaries disappear when one wants to address this question. Is it a philosophical debate, a political discussion, a psychological model, or a historical perspective that is under investigation in this question? The answer is all and none. Yes, these disciplines try to grasp the concept of life in their own institutionalized mandates yet they end up dividing the whole in to parts that do not add up once they are combined back. There is something specific to the inner workings of these disciplines that make these parts look alien to each other once they are filtered through the methodological lenses of disciplines.
by Julia Schöneberg
Development has failed. Given the many shortcomings and failures we witness after decades of development intervention and myriads of development projects this claim seems to hold true. Development projects are prone to pitfalls of paternalism and cooptation, perpetuating dependency and are often ill-fitted to local needs and imaginaries. On the other hand, Escobar (1995) argues that social movement actors have the greatest potential to shape development alternatives in response these failings.
In the last few years we have witnessed a ‘postcolonial turn’ in relation to questions about the historical bases for how we approach issues of knowledge (co-)production, expertise and representation and which have gained significant momentum in academic discussions. Whilst debates about ‘whose knowledge counts’ have and continue to rage in areas such as Development or Gender Studies (which in themselves are diverse academic fields rather than homogenous disciplines), questions about prevailing power and knowledge divides, represented by their respective ‘canons’, have only recently come to the fore in the wider social sciences. Disciplines such as International Relations, Cultural and Regional Studies and Politics are being challenged by movements such as ‘Why is my curriculum white?’ to confront rather than overlook colonial genealogies of contemporary politics, society and economy and thus acknowledge the way hegemonic discourses create only particular types of knowledge.
by Aftab Nasir
Objective knowledge or objectivity in producing knowledge and the elements of method, both are myths. It is mythological in the literal sense of the word. Before we untangle this concept, let’s revisit what a myth is. Myth is something non-real, imaginary yet authentic or authoritative. Myth has an intrinsic value that makes it appealing and relevant. It contains an aesthetic core, something of a sort that makes it attractive, and an inner logic that is mostly relatable, due to the fixity in its meaning and utility for everyday praxis. Take the myth of Sisyphus as an example. The structure of the tale provides a strong imagery, the aesthetic part, that is combined or embodied beautifully in the figure of Sisyphus, or more abstractly, in the dialectical forces represented by the body of the man, the stone, the uphill and the top. This story has a direct message, regardless of the fact that it is created as a metaphor. The message is clear, that of defiance, and is relatable for two reasons; first it shows the structure and agency in most discernable way, second it has a utilitarian value. As a thinking being, one can relate to it because it offers respite in the conundrum of fixities one encounters at every second of one’s life. In short, myth has both aesthetic and utilitarian value.
by Sruti Bala
Researchers face the challenge of engaging with the topic of epistemic diversity. We know that we should consider diverse knowledges in our research, but how can this be operationalised? This blog post engages with this question and shows us that it first of all means calling into question what we hold dear—the very ground on which we stand as researchers and the means by which we distinguish knowledge from non-knowledge.
Continue reading “The challenge of epistemic poverty and how to think beyond what we know”
As the WORLD
so must our stomachs
WE are LOST
This summer I attended several academic conferences, and while I was initially extremely enthusiastic to be given the chance to put my work out for discussion, exchange with and learn from colleagues, by early autumn I am fatigued and disenchanted.
Maybe the reason for this is that several of these events where claiming to be “rethinking development”, yet by the end I fail to recognize what was essentially new in the arguments exchanged and the discussions led and what will move us forward.
Republished from Decolonize | Politics, art, decoloniality, autonomous health & feminism | Many thanks to Sat Trejo for sharing this with us here.
In this post I want to share a poem that is a call for collective healing and resistance against the violence of dehumanization racialized and gendered bodies have been experiencing as a consequence of colonization. I wrote this poem as a way to express the essence of my research that focuses on resistance to the erasure of ways of knowing-being and the peoples that embody these in a context of feminicide (erasure of specific bodies) in Chiapas, Mexico. My work looks at the politics of knowledge within the field of development studies. I understand development as a project of coloniality. The latter a form of erasure. Coloniality entails erasure of everything that has its roots outside modern logics-ways. The poem is entitled:
“You don’t break our spirits by breaking our bones”