An Anthropological Critique of Development: The Growth of by Mark Hobart

By Mark Hobart

Wondering the utopian photo of western wisdom as a uniquely winning success in its program to financial and social improvement, this provocative quantity, the most recent within the EIDOS sequence, argues that it truly is unacceptable to push aside difficulties encountered by way of improvement tasks because the insufficient implementation of information. relatively, it means that disasters stem from the structure of data and its object.
By focussing at the ways that supplier in improvement is attributed to specialists, thereby turning formerly energetic members into passive matters or ignorant items, the members declare that the hidden time table to the goals of teaching and enhancing the lives of these within the undeveloped global falls little in need of perpetuating lack of information.

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Extra info for An Anthropological Critique of Development: The Growth of Ignorance (EIDOS)

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1983b) ‘Local knowledge: fact and law in comparative perspective’, in Local Knowledge: Further Essays in Interpretive Anthropology, New York: Basic Books. Giddens, A. (1976). New Rules of Sociological Method: a Positive Critique of Interpretative Sociologies, London: Hutchinson. ——(1979) Central Problems in Social Theory: Action, Structure and Contradiction in Social Analysis, London: Macmillan. ——(1984) The Constitution of Society: Outline of the Theory of Structuration, Cambridge: Polity Press.

Mason, P. (1990) Deconstructing America: Representations of the Other, New York: Routledge. Mendras, H. (1970) The Vanishing Peasant: Innovation and Change in French Agriculture, Cambridge: Cambridge University Press. E. (1963) Social Change, Englewood Cliffs, NJ: Prentice-Hall. Newton-Smith, W. Lukes, Oxford: Blackwell. Ortony, A. ) (1979) Introduction, Metaphor and Thought, Cambridge: Cambridge University Press. Overing, J. ) (1985) Reason and Morality, ASA Monographs in Social Anthropology 24, London: Tavistock.

Such questions are clearly predicated on Whalsay islanders’ perceptions of themselves as different from people elsewhere. The ‘knowledge’ which they apply in taking their investment decisions is ‘local’ in the possessive sense illustrated by Vitebski (this volume). If it is not ‘theirs’, then they would have ceased to be culturally distinguishable from people elsewhere and would thereby have become socially unrecognizable to themselves. Whalsay islanders do not suffer from such an identity crisis; their ‘local’ knowledge is inalienable (Strathern 1984).

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