Culture, Development and Social Theory: Towards an by John Clammer

By John Clammer

Culture, improvement and Social thought areas tradition again on the heart of debates in improvement reports, introducing new methods of conceptualizing tradition in terms of improvement by means of linking improvement reports to cultural reports, reports of social routine, faith and the proposal of "social suffering." the writer expertly argues that during the present global concern it will be important to recuperate a extra holistic imaginative and prescient of improvement that creates a vocabulary linking extra technical (and predominantly fiscal) points of improvement with extra humanistic and ecological pursuits. additionally, that any conceptions of post-capitalist economies and societies require cultural in addition to fiscal and political dimensions.

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While the hybridity of actually existing cultures has to be recognized, it is also true that globalization triggers the search for the authentic or the indigenous (the ‘local’) and forces, or should do, our explanatory framework to encompass but then move beyond a language of postcolonialism and Eurocentricity into a fresh paradigm. This should be one where the multicentred nature of the world is grasped and with it the complex, subtle and contradictory flows of cultures in which representations do not flow only in one direction, but are refracted, mirrored, partial and kaleidoscopic.

2001), and, this being the case, we see again an instance where culture, far from being inserted into development as a distraction, in fact lies at the core of the ways in which both indigenous knowledge and more universalist discourses are framed and intersect – an issue that is taken up in more detail in Chapter 4 below. So, if the cultural dimension fundamentally deepens development discourse, development issues politicize and give muscle to cultural theory: each without the other is one-dimensional.

He goes on to comment: Strathern’s category of ‘collectivity’ is relevant to contemporary nationhood precisely because nations are prejudiced by economic and cultural globalization that undermines their sovereignty and ideological particularity. Collectivity is not the same as society; it is not a continuing field or container of relationships, but rather an expression of a kind of unity or difference that may be belied by other expressions and affiliations. Particular forms of collectivity are 50 | Culture, Development and Social Theory therefore likely to be imagined episodically, even though they may exist implicitly, as memories, potentialities and sources of tension, at other times.

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