Culture and Development Rural Development.pptx

Culture and Development

1. C U L T U R E AND DEVELOPMENT PIYUSH R. TELANG ASSISTANT PROFESSOR DEPARTMENT OF GEOGRAPHY, SIR PARASHURAMBHAU COLLEGE (AUTONOMOUS), PUNE.

2. Something that only Indians have? No! The same as tradition? No! A collection of customs? No! About the past, and not the present? No! Something that some have but others do not? Is it about performances staged for public entertainment? Not exclusively that! Is it the opposite of science? No! The opposite of modernity & modernisation? What is or is not Culture?

3. What Lord Macaulay told British Parliament about India, 1835 I do not think we would ever conquer ... [India], unless we break the very backbone of this nation, which is her spiritual and cultural heritage, and, therefore, I propose that we replace her old and ancient education system, her culture, for if the Indians think that all that is foreign and English is good and greater than their own they will lose their self-esteem, their national culture and they will become what we want them, a truly dominated nation. Source: http://www.chelationtherapyonline.com/anatomy/p156.htm [-Culture] => [-Self Esteem] => [+Subdued People]

4. Popular Views on Culture Some people see culture as old traditions and customs . There is tradition in culture and there are customs too, but there is more. We certainly cannot understand what is going on in society if we do not take into account the life of yester years. Culture is about the past, the present and even the future of society. Culture is no one's monopoly.

5. Some Standard Definitions E.B. Tylor portrays culture as: T hat complex whole which includes knowledge, morals, religion, customs and habits or any other capabilities acquired by man as a member of society". The World Conference on Cultural Policies (MONDIACULT, 1998) adopted the following definition: C ulture is that whole complex of distinctive spiritual, material, intellectual and emotional features that characterize a society or social groups. It includes not only arts and letters, but also modes of life, the fundamental rights of the human being, value systems, traditions and beliefs"

6. Others Accepted Views of Culture It is the way a people think, feel and believe. It is a convenient shorthand for an ill-defined entity which might be described as 'a way of life'. Culture is the totality of a people's way of life. It embodies the distinctive achievements of communities and people, their identities and aspirations.

7. Other Identifiable Components Entertainments: Also of importance are the forms of entertainment (dances, music, games, drama etc.). A people's music, drumming and dancing. The languages that people speak are crucial to definition and identification of their culture. A number of ethnic people are known by the terms that refer to their languages. Technology: Just like the other components, a society's technology and sciences are relevant to its cultural identity, hence its material culture, as archaeology tells us.

8. Implications For culture knowledge systems, belief systems, behaviours and practices, etc. are implied. It is therefore incorrect to think that: Culture has nothing to do with geography, economics or politics. Or that Culture and science as mirror opposites. Material and Non-Material Aspects Culture includes material and non-material components: The material aspects symbolize and manifest the culture. Norms, beliefs, attitudes, perceptions etc. are non- material and they are critical and therefore count towards assessment of a people's culture.

9. Environment: a part of nature , a part of geographical studies When the last plant dies, the last person dies' Societies exploit environmental resources for their livelihoods. They may not be wholly dependent on the physical environment but are influenced by it; The culture too can influence the environment and this is why we should all take environmental degradation and pollution seriously. The environment seems to influence traditional Indian cultures more than is the case in European and so called Developed countries.

10. Culture vs. Nature Culture is man-made and from this perspective it is to be distinguished from nature which is not usually perceived to be directly the result of human activities. i.e. A birthmark vrs . 'tribal' mark A tribal mark is deliberately inflicted on a person for therapeutic or cosmetic reasons, or even for ethnic/ clan identity etc. We account for the tribal mark in the context of a people's culture or belief systems but we do not usually give the same explanation to the birthmark. Because culture is not a natural product, people are not born with their culture . They acquire it as members of their society.

11. Culture and Patterns Culture can also be seen in terms of patterns or regularities in behaviours and norms and in the resultant products. Kluckhohn says culture is "a way of thinking, feeling; believing..." and goes on to remark that that culture – ..consists of patterns, explicit and implicit , of and for behavior acquired and transmitted by symbols, constituting the distinctive achievement of human groups, including their embodiments in artefacts...

12. Culture is Collective culture refers to patterns and regularities then these are regularities that apply usually to a society , community or a group of people. Clyde Kluckhohn observes that culture is the main factor permitting people to live together as a society. The implication here is: a society needs its culture if it is to endure for long. Academicians have their culture and so have soldiers, politicians etc. The Individualistic or Idiosyncratic: If there is a regularity that pertains to just an individual then it is not necessarily cultural. However, if behaviours that initially are perceived as only distinctive of an individual have eventually been adopted by members of a society or community then they no longer are just idiosyncratic , but cultural.

13. What is cultural is also learnt and shared The sharing is made possible by transmission or learning. This can be done in several ways: Participant Observation: you watch and listen to what is done and you learn to do things the way others do them. Structured Teaching, as in the classroom. Inter-Generation: Vertical Transmission can be from one senior generation to another. Intra-generation: The peer group may transmit certain aspects of the culture; professional and occupational groups too transmit norms to new members. Inter-Cultural Borrowing: Cultural traits may diffuse when one society borrows from another.

14. Sanctions: incentives, rewards, penalties What helps in the transmission of culture and the conformity to norms are the sanctions that society wields. These may be positive or negative. People who do the right things are rewarded but wrong- doers may be penalised - ridiculed or satirised or not taken seriously. E.g. Marriage: If society expects every adult would be married, then those who marry will be considered as 'responsible' people and will be listened too in council, but those who do not might be considered as weird and irresponsible. This fact can compel many adults to marry, even if they do not feel like it.

15. Culture is Dynamic Culture changes and does not remain static. This may be due to many factors. Changes in demographic profile of society. Environmental and economic changes. Contact with other societies: wars, trade, colonization etc. can lead to borrowing of new habits & norms and abandonment of old practices. Changes in the technology etc. Globalisation is responsible for many changes that Indian societies are going through now.

16. Cultural Evolutions

17. Development as Change Implied in the term is the idea of change. Not just any change; change which is positive and beneficial to society. We do not therefore normally talk of 'negative development'. However, some nations are touted as having performed better than others, as far as their development is concerned. The UNDP maintains a Human Development Index ( HDI ) and ranks countries in terms of how well they are performing. This is found in the Human Development Reports.

18. UNDP Perspectives The process of widening people's choices and the level of well-being they achieve are at the core of the notion of human development . Such choices are neither finite nor static . But regardless of the level of development, the three essential choices for people are to lead a long and healthy life , to acquire knowledge and to have access to the resources needed for a decent standard of living (UNDP 1987:13-14).

19. Amartya Sen on Development Sen (Nobel Prize winner for Economics) writes : Development can be seen ... as a process of expanding the real freedoms that people enjoy. Focusing on human freedoms contrasts with the narrower views of development, such as identifying development with the growth of gross national product, or with the rise in personal incomes, or with industrialization or with technological advance, or with social modernisation. Sen (1999:3).

20. Earlier Perspectives In the past Development was seen as purely economic; It was reduced to economic indicators such as a country's GDP (Gross Domestic Product), per capita income etc. The higher the GDP or per capita income the more developed the country was presumed to be; A catalogue of gadgetry and infrastructural facilities available in a country was once an indicator of development: Industrialisation was equated with development

21. Outmoded ideas about Development Development seen to be about nation states and less about people; Countries with hard currencies (the dollar, pound, yen, etc ) were presumed to be DEVELOPED while those with weak currencies like the Cedi, Naira etc. were UNDEVELOPED; It all seems to recall the ethnocentric distinction between CIVILISED and UNCIVILISED countries/societies in former times.

22. Comment on Income Distribution Earlier definitions of Development didn't consider income distribution within countries. However, a country may have a very high GDP / per capita income, but the distribution of wealth could be grossly skewed, in favour of a small elite group. You find this is capitalists countries. A country on the other hand may not have a very high per capita income/ GDP but that income is evenly spread so that extremes of poverty and opulence do co-exist. Norway is an example of a country where income disparities are narrow.

23. A Big GDP, remains just a statistic if. ... Many nationals are poor & hungry , while a few are excessively rich. Majority see no improvement in their lives and their aspirations are never met and the future looks bleak. The Youth are dependent on narcotic stimulants. Nationals are constantly at war with each other? People live in polluted environments . People are not free to worship the gods they like. Nationals lack a say in selecting their leaders . Many live in ignorance or lack the information necessary to be able to make choices? Clearly Developme nt is more than GDPs.

24. How can Development be meaningful It should be people-centred and people-oriented : It should enable the common person access basic needs of life - food, shelter and clothing: People should be able to live a dignified life : It should enable people improve their lot, meet their aspirations and exercise their God-given talents; Should take account of the culture and environment; It should involve people and should address their basic concerns. It should not be seen as an imposition. Big Brother can't just impose development against people's wishes.

25. Millennium Concept of Development The UN in September 2000 declared what it called 'Millennium Development Goals' [MDGs]. It is the UN expectation that all nations would aspire to the attainment of the MDGs before or by year 2015. It is now clear however that countries have not achieved all the goals by the end of 2015.

26. The Specific MDGs How they conform to the concept of Development. They sought the following: Eradication of extreme poverty & hunger; Universal Primary Education by 2015; Gender Equity and empowerment of women in all aspects of life; Reduction in infant mortality;

27. Features of the MDGS MDGs addressed the World and not only American, Asian or African countries. Clearly implied in the formulation of MDGs is the view that all countries could do with development , whether Western European, American or countries like Japan or China. Issues contained in the MDGs are Economic, Social, Political, Environmental, Health etc. MDGs target the welfare of the individual - child, mother, woman, pauper, sick person, etc. The goals are interlinked. Though the MDGs can't be said to have contained all that goes into development they nevertheless shed light on the concept.

28. The Sustainable Development Goals At the end 2015 the world didn't just abandon the MDGs, it amplified them into what are now the Sustainable Development Goals [SDGs]. There are 17 SDGs. They aim to do the following: end poverty and hunger ; ensure access to health and education for all; achieve gender equality; enhance equality between individuals and nations; protect the environment, combat climate change and promote sustainable growth .

29. Development & Westernisation It seems to be implied in some people's attitudes and behaviours that Development = Westernisation i.e. adoption of western ways and outlooks: - alien family systems, western languages, communication, western foods, western religions, western dress codes, etc. Japan, Taiwan, etc. did not develop by merely westernising; they retained aspects of its culture. Uncritically imposing western ways & solutions on non- western communities may backfire since these other communities have their own environments - physical and social.

30. Adaptation While Development from the perspective of an Indian people may not be westernisation, there is nothing wrong with learning from other countries , taking advantage of beneficial technologies, or borrowing from them. We do not have to reinvent the wheel. However, a borrowed idea/thing needs to be customised to suit the circumstances, needs, tastes of the borrower. Blind imitation is not wise, but if you adopt , then adapt

31. Development and Culture Both Development and Culture ought to be human-centred and aim to bring about the best living conditions for people and their communities. Both are about change . Both have economic, social, political, religious, technological, aesthetic etc. dimensions and seek to provide the means for the attainment of community and personal goals and aspirations. It is with regard to this that it has been said that development is culture specific.

32. Culture as a constitutive part of development. We can begin with the basic question: what is development for? The furtherance of well-being and freedoms that we seek in development cannot but include the enrichment of human lives through literature, music, fine arts, and other forms of cultural expression and practice, which we have reason to value. When Julius Caesar said of Cassius, " He hears no music: seldom he smiles," this was not meant to be high praise for Cassius's quality of life. To have a high GNP per head but little music, arts, literature, etc., would not amount to a major developmental success. In one form or another, culture engulfs our lives, our desires, our frustrations, our ambitions, and the freedoms that we seek. The freedom and opportunity for cultural activities are among the basic freedoms the enhancement of which can be seen to be constitutive of development .

33. 2. Economically remunerative cultural activities and objects. Various activities that are economically remunerative may be directly or indirectly dependent on cultural facilities and more generally on the cultural environment. The linkage of tourism with cultural sites (including historical ones) is obvious enough. The presence or absence of crime or welcoming traditions may also be critical to tourism and in general to domestic as well as cross-boundary interactions. Music, dancing, and other cultural activities may also have a large commercial-often global-market. The presence of centers of such artistic activities can, in addition, help to attract people to particular countries or regions, with various indirect effects .

34. 3. Cultural factors influence economic behaviour. Even though some economists have been tempted by the idea that all human beings behave in much the same way (for example, relentlessly maximize their self-interest defined in a thoroughly insulated way), there is plenty of evidence to indicate that this is not in general so. Cultural influences can make a major difference to work ethics responsible conduct, spirited motivation, dynamic management, entrepreneurial initiatives, willingness to take risks, and a variety of other aspects of human behaviour which can be critical to economic success.

35. 4. Culture and political participation. Participation in civil interactions and political activities is influenced by cultural conditions . The tradition of public discussion and participatory interactions can be very critical to the process of politics, and can be important for the establishment, preservation , and practice of democracy. The culture of participation can be a critical civic virtue, as was extensively discussed by Condorcet, among other leading thinkers of European Enlightenment.

36. 5. Social solidarity and association. Aside from economic interactions and political participation, even the operation of social solidarity and mutual support can be strongly influenced by culture. The success of social living is greatly dependent on what people may spontaneously do for each other. This can profoundly influence the working of the society, including the care of its less fortunate members as well as preservation and guardianship of common assets . The sense of closeness to others in the community can be a major asset for that community. The advantages flowing from solidarity and supportive interactions have received much attention recently through the literature on “social capital ”.

37. Development and Cultural Sensitivity While Cultural norms institutionalise the best for society, nevertheless, both positive and negative norms and practices coexist. The unacceptable aspects will have to be dealt with. If culture is an artefact, it can be unmade, and development can spearhead this process. Development should enshrine cultural sensitivity. The agenda of development should take into account the cultural context, and use culture as a tool for progress. Development strategies should exploit the 'good' aspects of a people's culture and draw inspiration from them. That makes approaches and interventions acceptable and easier to market and implement. No need however to get rid of culturally harmless institutions for the sake of change.

38. Ethno-Development The idea is that development must be participatory and must involve local persons in decision making processes that affect their lives with development. The people or community, for whom development programmes are adopted must take part in formulation of development programmes . Those which do not involve the community or local people often fail. Participatory Action Research, Rapid Rural Appraisal, critical pedagogy and empowerment are the various elements of alternative development programme . What is special to these methods? These methods are applied to the local community context . Ethno-development is an approach to development that prioritizes the cultural values, practices, acknowledge systems of local communities. It’s about recognizing that development isn’t one-size-fits-all and that the people impacted by development projects should have a say in how they are designed and implemented. This methodology seeks to empower communities by respecting their cultural identities and promoting self-determination.

39. The pillars of ethno-development Cultural recognition:  Acknowledging and valuing the cultural heritage and practices of different ethnic groups. Participatory governance:  Involving local communities in decision-making processes that affect their lives and livelihoods. Economic diversification:  Encouraging economic activities that are sustainable and aligned with the community’s cultural values. Social equity:  Striving for fair distribution of benefits and opportunities among all members of society. Environmental administration:  Protecting the natural environment as an integral part of community development.

40. Steps towards implementing ethno-development Policy reforms:  Crafting policies that support the principles of ethno-development and provide a framework for their implementation. Community empowerment:  Strengthening the capacity of local communities to manage their own development trajectories. Education and awareness:  Raising awareness about the value of cultural diversity and the role it plays in sustainable development. International cooperation:  Fostering partnerships that respect the ethos of ethno-development and promote cross-cultural learning.

41. Participatory approaches: Engaging communities Participation is the cornerstone of ethno-development. But what does it look like in practice ? Community-based planning: Development projects are planned with signi fi cant input from community members, ensuring their needs and aspirations guide the process . Collaborative decision\-making: Communities are involved in making decisions at every stage of the development process, from conception to evaluation . Capacity building: Training and education programs are provided to enhance the skills of community members, enabling them to take an active role in development.

42. Leveraging local knowledge and culture Local knowledge and culture are invaluable resources in ethno-development. By tapping into the rich tapestry of community wisdom, development initiatives can be more effective and sustainable . Indigenous knowledge systems: Utilizing the traditional ecological knowledge of indigenous peoples can offer innovative solutions to environmental and social challenges . Cultural heritage: Protecting and promoting cultural heritage ensures that development does not erode the unique identity of communities . Local innovation: Encouraging local innovation leads to development solutions that are tailored to the speci fi c context of the community.

43. Community engagement: Not just a buzzword Community engagement is the lifeblood of ethno-development. It’s about building relationships , trust , and mutual respect between development practitioners and community members . Inclusive dialogue: Creating spaces for open and inclusive dialogue ensures that all community voices are heard, especially those of marginalized groups . Feedback mechanisms: Establishing clear channels for community feedback helps refine and improve development projects in real-time . Shared ownership: When communities feel a sense of ownership over development projects, they are more likely to be invested in their success.

44. Challenges and opportunities While the methodology of ethno-development offers many bene fi ts, it’s not without its challenges . Balancing community desires with the realities of funding, policy, and the global development landscape can be complex. However, these challenges also present opportunities for innovation , collaboration , and the rethinking of traditional development paradigms . Resource constraints: Ensuring that development projects are adequately resourced while maintaining community control can be a delicate balancing act . Policy alignment: Aligning community-based projects with national and international development policies requires careful navigation and advocacy . Scaling up: Finding ways to scale up successful community-based initiatives without compromising their participatory nature is a key challenge for ethno-development practitioners.

45. Case studies of ethno-development in action Across the globe, there are shining examples of ethno-development that inspire and challenge our conventional notions of progress. From the self-governance of the Zapatistas in Mexico to the sustainable tourism practices of the  Maasai  in Kenya, these stories highlight the transformative power of development that is rooted in local culture and wisdom.

46. Outmodedness: The stick and Carrot Legislate: Laws can be introduced to stop offensive practices e.g. Trokosi , FGM etc. - the stick. But if people refuse to accept the laws, what next? Arrest everybody? This seems difficult if not impossible. If no informants, how would you know who is breaking the law? Educate the community on the harmful effects of the practices? Why not! Knowledge is essential. Build alliances within the community to check and stop the offensive practices. Introduce conditions that would wean people off the offensive practices. If an undesirable practice or institution is said to hold benefits for people, it is for the developers to assess those benefits and find acceptable substitutes. This is the carrot.

47. FGM: The Banda Case Banda is a community in Tain Dist. of the BA (Central African Republic). where Female Genital Mutilation [FGM] and widowhood rites have been customary. Through education the Traditional Council (TC) was persuaded that these practices are harmful. NB: it is not enough to just tell people that their practices are harmful; they must be persuaded by proof and illustration. TC subsequently passed a by-law forbidding these practice, with stiff penalties. They made sacrifices to the ancestors to seek their support for the change;

48. Banda Actions: The Stick Solution TC resolved that culprits pay fines (7) white rams & 28 bottles of Schnapps) and additionally, be reported to the police. Big Stick approach TC and its allies also provided a substitute for FGM- something similar but sawn off the dangerous processes. The Teenage Girls Initiation Rites (TGIR). Substitution

49. Banda Actions: The Carrot To make the new changes acceptable TC-Banda ensured that TGIR would enable young girls:- Study the history of their people. Be educated about HIV/AIDS, Given instruction on issues such as traditional dancing and dressing, self maintenance and socialisation, Be trained in home management skills for the purpose of supporting their parents at home and as preparation for marriage. Alliances: The chiefs and traditional authorities Parents and wife-seekers NGOs that provide the funding for the services The ancestors and the gods to be appeased. Clearly a win-win outcome ; one can see why the project would succeed, if the community does not backtrack