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- GLOBAL DEVELOPMENT PROJECTS ARE HARMFUL
Application to DebateA broad range of debates provides opportunities to apply Esteva. As should be clear, many resolutions that address questions of development are great opportunities to articulate the argument he makes. For example, one recent topic examined the conditions under which the US should give aid to foreign nations. Esteva’s position provides ample support to reject the aid altogether for debaters arguing on that side of the debate. However, while Esteva refers to “global issues” his argument may be equally applied to conflicts within nation-states. For example, the struggle by the Zapatistas to free themselves from the policies of Mexico illustrates an articulation of Esteva’s critique at the level of nations. Another potential resolution on the 2006-2007 ballot questions whether racial background should impact college admissions. An advocacy shaped by Esteva would suggest that a question such as that is better answered on a local level. One can easily imagine that some communities warrant special consideration due to historically high levels of discrimination, whereas in other areas the lingering effects of segregation and other policies may have more quickly faded. Last, virtually any resolution that addresses an evaluation of the UN or another international organization provides the opportunity to utilize Esteva’s arguments. The UN through polices like the UNDHR and other international initiatives and agreements often leads the way in attempting to initiate a “Global Project” of development. Likewise, it has, in many cases, been both ineffective and counterproductive. Interrogating these failures through the perspective offered by Esteva’s provides the opportunity to critique the UN in debates that highlight the organization as well as to interrogate the particular UN initiative on which the debate focuses. BibliographyEsteva, Gustavo and Madhu Suri Prakash. Grassroots Post-Modernism: Remaking the Soil of Cultures. New York: Zed Books, 1998. ----. Escaping Education: Living As Learning Within Grassroots Cultures. New York: Peter Lang, 1998. Esteva, Gustavo and James E. Austin. Food Policy in Mexico: The Search for Self-Sufficiency. New York: Cornell UP, 1987 Esteva, Gustavo. The Struggle for Rural Mexico. New York: Bergin & Garvey, 1983. Esteva, Gustavo, "Regenerating People's space" in: Saul H. Mendlovitz and R.B.J. Walker, Towards a Just World Peace. London: Butterworths, 1987; pp.271-298. Esteva, Gustavo, "Tepito: No Thanks, First World", in: In Context, num. 30, Fall/Winter 1991 Esteva, Gustavo, "Re-embedding Food in Agriculture", in: Culture and Agriculture, 48, Winter 1994 Esteva, Gustavo, "From 'Global Thinking' to 'Local Thinking': Reasons to Go beyond Globalization towards Localization", with M.S.Prakash, in: Osterreichische Zeitschirift für Politikwissenschatft, 2, 1995 Esteva, Gustavo, "Beyond Development, What?", with M.S. Prakash, in: Development in Practice, Vol. 8, No.3, Aug 1998. Esteva, Gustavo, "The Zapatistas and People's Power", in Capital & Class, 68, Summer 1999. Sachs, Wolfgang. “The Need For The Home Perspective”, in: The Post Development Reader (Majid Rahnema, ed). London: Zed, 2001. Esteva, Gustavo. “Basta! Mexican Indians Say ‘Enough!’”, in: The Post Development Reader (Majid Rahnema, ed). London: Zed, 2001. “Interview with Gustavo Esteva: The Society of the Different.” 4/8/2006. InMotion Magazine. 7/21/2006. InMotion Magazine GLOBAL DEVELOPMENT PROJECTS ARE HARMFUL1. GLOBAL DEVELOPMENT AND MODERNIZATION CREATE A BIFURCATED ECONOMIC WORLD Gustavo Esteva, Academic/Activist, 1998 GRASSROOTS POSTMODERNISM, 16-17 The "social minorities" are those groups in both the North and the South that share homogeneous ways of modern (western) life all over the world. Usually, they adopt as their own the basic paradignis of modernity. They are also usually classified as the upper classes of every society and are immersed in economic society: the so‑called "formal sector." The "social majorities" have no regular access to most of the goods and services defining the average "standard of living" in the industrial countries. Their definitions of "a good life," shaped by their local traditions, reflect their capacities to flourish outside the "help" offered by "global forces." Implicitly or explicitly, they neither "need" nor are dependent upon the bundle of "goods" promised by these forces. They, therefore, often share a common freedom in their rejection of "global forces." The previous classification of people and nations in North and South or First, Second and Third Worlds (and the Fourth and the Fifth) is clearly outdated. Our ideal types can be associated with the One‑third World (the "social minorities" in both North and South) and the Two‑thirds World (the "social majorities"). For our present purposes, there is no need to give more precision to these types. They can, of course, be empirically associated with economic and social indicators, if due consideration is given to the difference in the "common denominator" of both types: the "social minorities" share a "Yes," a way of life and the myths and paradigms of modernity; the "social majorities" share a "No," by not having access to most of the goods and services constituting that way of life, and by rejecting the forces encroaching upon their lives and destroying their traditions.
Gustavo Esteva, Academic/Activist, 1998 GRASSROOTS POSTMODERNISM, 4 For their part, with sheer guts and a creativity born out of their desperation, the "social majorities" continue resisting the inroads of that modern world into their lives, in their efforts to save their families and communities, their villages, ghettoes and barrios, from the next fleet of bulldozers sent to make them orderly or clean. Daily, the blueprints of modernization, conceived by conventional or alternative planners for their betterment, leave "the people" less and less human. Forced out of their centuries‑old traditional communal spaces into the modern world, they suffer every imaginable indignity and dehumanization by the minorities who inhabit it. The only hope of a human existence, of survival and flourishing for the "social majorities," therefore, lies in the creation and regeneration of post‑modern spaces. 3. GLOBALIZATION ALLOW THE BUREACRATIZATION OF ALL ASPECT OF LIFE Gustavo Esteva, Academic/Activists, 2006 THE SOCIETY OF THE DIFFERENT, http://www.inmotionmagazine.com/global/gest_int_1.html, 1 Perhaps this is not the interview for it, but perhaps we will talk about the dry latrine, the ecological dry toilet. We have been working on this for 25 years. I cannot share with you the kind of emotion that I perceive with the dry toilet when the people disconnect their stomach from any centralized bureaucracy. If you have a flush toilet you are fully dependent on a private or public bureaucracy that is taking your own shit out of your house. It is using forty percent of the water available for domestic purposes for the transportation of shit and creating every kind of public problem. But that is not the main point. The main point I want to make is when you have a dry toilet you are really autonomous and you are responsible for disposing of your own shit, and, the most important point, for transforming your own shit into something positive, into a magnificent compost. Directory: uploads uploads -> 587 Return function, r i(X) r i(0) r i(1) r i(2) r i(3) 1 0 2 4 6 Thermal Station, I 2 0 1 5 6 3 0 3 5 6 10 uploads -> Department of science and humanities department of mathematics part-a questions and answers uploads -> The Case Against the nypd’s Quota-Driven ‘Broken Windows’ Policing What Is It? uploads -> For want of a nail uploads -> Ownership Models There are two different types of ownership models uploads -> Police Militarization uploads -> City of rising star regular meting thursday, july 14, 2016 uploads -> Township of winfield uploads -> Stop Militarizing Law Enforcement Act of 2014 uploads -> The Black Panther Party’s Ten-Point Program What We Want Now! Download 5.81 Mb. Share with your friends:
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