by Budd L Hall
I live in Victoria, British Colombia on the traditional territory of the Lekwungen-speaking peoples, the Songhees, Esquimalt and W̱SÁNEĆ First Nations. Indigenous people have been living in British Colombia for at least 16,000 years. It is the home of 52 different First Nations with about the same number of languages. Continue reading “Indigenous Sovereignty and the Canadian Colonial State: Pipelines, Orcas and a Poem”
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It’s time to abandon development and think about postdevelopment instead.
by Julia Schöneberg
“They talk to me about progress, about ‘achievements,’ diseases cured, improved standards of living. I am talking about societies drained of their essence, cultures trampled underfoot, institutions undermined, lands confiscated, religions smashed, magnificent artistic creations destroyed, extraordinary possibilities wiped out. They throw facts at my head, statistics, mileages of roads, canals, and railroad tracks. […] I am talking about natural economies that have been disrupted – harmonious and viable economies adapted to the indigenous population – about food crops destroyed, malnutrition permanently introduced, agricultural development oriented solely toward the benefit of the metropolitan countries, about the looting of products, the looting of raw materials.”
– Aime Césaire (1950): ‘Discourse on Colonialism’
Continue reading “Development: a failed project”
by Laura Loyola-Hernández
This intervention is written from someone who is from the Global South and working in a Global North institution, often encountering racism, xenophobia and “white fragility;” someone in between borders, juggling dos lenguas, two epistemologies and cultures.
Continue reading “As scholars from the Global South, we must resist being complicit”
Since the 1990s, the Post‐Development critique has sparked debate in development theory and policy. It rejected the entire paradigm of ‘development’ – that there are ‘developed’ and ‘less developed’ countries, thus a universal scale, and that the former can be found in the industrialised West. It furthermore criticised the paradigm’s colonial continuities – a Eurocentric perception of difference as backwardness, legitimising interventions by claiming to ‘develop the underdeveloped’ instead of ‘civilising the uncivilised’, and allowing for the preservation of a colonial division of labour. In the light of these fundamental points of disagreement, Post‐Development perspectives declared ‘development’ as beyond reform. Instead of alternative development, they argued, it was necessary to look for alternatives to development. These were to be found in concepts and practices beyond those Western models (to be more precise: those that were hegemonic in the West) which were to be universalized through ‘development’. Concepts and practices arising out of disillusionment with the false promises of ‘development’, inspired by non‐Western cultural traditions were presented aspotentially bringing forth a Post‐ Development era.
Continue reading “CALL FOR PAPERS AND CONTRIBUTIONS: Post-Development: Decolonial Alternatives to Development”
by Janita Bartell
The following are reflections on my 3.5 years of working as a Research and Learning Manager for a local Cambodian NGO. I do not wish to reveal names of people, organizations or sectors in this essay as I believe these details might distract from the underlying pattern across most people, organizations and sectors.
Continue reading “[How Do We “Know” the World Series] About International “Experts” – Critical Thinking and an Inferiority Complex”
by Vanessa de Oliveira Andreotti
I am from a family with Indigenous Latin American and German ancestry. I have been to many different countries and lived in different places. I believe this is partly because the Indigenous tradition my family comes from is nomadic. They see the earth as a living entity, and if they stay in one place they believe the land gets sick. They travel to where their ancestors send them, and this and other important messages are conveyed through their dreams. I married into a Cree and Blackfoot family where ceremonies are performed with the Blackfoot in Alberta. My son also married into a Maori whanau (family) in Aotearoa, New Zealand.
This inter-weaving of bloodlines gives me a perspective of many different Indigenous communities. I am no expert in any of them, and I do not speak for any of them. I also find it difficult to pinpoint only one place where I “come from.” In part, this is because I believe that the earth is alive and upset about fences and divisions. It is also because the tradition of being always on the road, crossing many different types of borders means one has to feel the pathway itself as a place too: one that enables you to see different patterns, different connections, as well as many similarities, and that offers a different kind of contribution to the whole. From this place, I would like to offer a story that speaks to the crossroads and the in-betweens.
Continue reading “Torpor and Awakening”
by Christopher Millora
The tendency to frame ‘poor’ and ‘vulnerable’ populations as subjects and recipients of development programmes continues to persist today. In international volunteering, so-called ‘global south’ nations seems to be often framed as ‘beneficiaries’ and ‘hosts’ of services delivered by volunteers from the so-called ‘global north’ nations. There is also the widely known “dominant status model” which suggests that those with higher socio-economic status tend to volunteer more as they have a surplus in money, time and expertise. While these narratives do not argue that volunteering is only the domain of the rich, their persistence seems to eclipse the valuable role of volunteering and helping activities by ‘vulnerable’ populations, for instance, within the global south.
Continue reading “Solidarity as Development Practice? – Insights from Volunteering Practices in Global South Communities”