By Mark Hobart
Wondering the utopian snapshot of western wisdom as a uniquely winning fulfillment in its program to financial and social improvement, this provocative quantity, the newest within the EIDOS sequence, argues that it really is unacceptable to brush off difficulties encountered by means of improvement tasks because the insufficient implementation of data. fairly, it means that mess ups stem from the structure of data and its object.By focussing at the ways that enterprise in improvement is attributed to specialists, thereby turning formerly lively contributors into passive topics or ignorant gadgets, the participants declare that the hidden schedule to the goals of teaching and bettering the lives of these within the undeveloped international falls little in need of perpetuating lack of know-how.
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Additional info for An Anthropological Critique of Development: The Growth of Ignorance (EIDOS)
NOTE The author would like to point out that this chapter has not been revised or updated since it was written in 1986. REFERENCES Apthorpe, R. (1986) ‘Development: styles of knowledge and ignorance’, paper presented to the EIDOS Workshop, ‘Local knowledge and systems of ignorance’, School of Oriental and African Studies, December (mimeo). von (1986) ‘Local knowledge of legal pluralism’, paper presented to the EIDOS Workshop, ‘Local knowledge and systems of ignorance’, School of Oriental and African Studies, December (mimeo).
1992) Contesting Markets, Edinburgh: Edinburgh University Press. E. (1937) Witchcraft, Oracles and Magic among the Azande, Oxford: Clarendon Press. Fabian, J. (1983) Time and the Other: How Anthropology Makes its Object, New York: Columbia University Press. ——(1990) Power and Performance: Ethnographic Explorations through Proverbial Wisdom and Theater in Shaba, Zaïre. Madison, Wis: University of Wisconsin. ——(1991) ‘Dilemmas of critical anthropology’, in Constructing Knowledge: Authority and Critique in Social Science, ed.
25 Fabian is similarly discontent with existing styles of anthropological analysis and sets out to treat social action, including the process of ethnography, as a complex of performances. He finds in the work of Victor Turner evidence of a move away from performance as dramaturgical to a less metaphoric and fraught usage (Fabian 1990:16– 20). 26 In similar vein, Parkin (1975) has argued that planned change depends crucially on an awareness of social divisions among those concerned. Where there is substantial agreement, it is easier to mobilize people about a specific ‘plan’.