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A Proposal for Committees for Ethical Development

A Proposal for Committees for Ethical Development. The inclusion of “culture and religion” in development thinking and practice. - Prof. Sytse Strijbos. Problem statement.

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A Proposal for Committees for Ethical Development

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  1. A Proposal for Committees for Ethical Development The inclusion of “culture and religion” in development thinking and practice - Prof. Sytse Strijbos

  2. Problem statement • Many“secular” development trajectories since the middle of the previous century that excluded the spiritual dimension of life have failed. Often even the situation became worse. • As a result, a shift has been made to include “culture and religion” and the potential of faith-based organizations (e.g. Haynes 2007, Kollapen 2005). • What are the implications of this shift for development thinking and practice?

  3. Outline of the paper / presentation • First, an assessment will be given of a current debate in development thinking, namely the controversy Easterly-Sachs. (Slide 4) • Second, the idea of “committees for ethical development” (CED’s) will be introduced and illustrated with a development initiative in which the IIDE is involved. (Slide 5 and 6) • Finally, some concluding notes will be made. (Slide 7)

  4. Disclosers, Searchers and Planners: The controversy Easterly vs Sachs • I appreciate in Sachs his proposal for a “clinical economics.” • I appreciate in Easterly his critical view on the fundamentals of development thinking aiming to understand the failure of Western development aid. • I will introduce in the next point the idea of a CED by elaborating further on Sachs’s comparison of development practice and medical practice. • Before that I will point out here my position in the debate between Easterly-Sachs and the implications for a CED.

  5. Committees for Ethical Development • Sachs’s view on clinical economics leads to expert-driven development programmes that does not give sufficient space to the participation of local people which is essential to find solutions that fit to the cultural and religious values of the community. • The proposed CED’s aim to create a space for local participation and fostering a process of disclosure, acknowledging the cultural and religious values of communities. • How this can be realized in practice will be illustrated with an initiative in which the IIDE is currently involved.

  6. Which parties are involved in the Qwaqwa initiative? Like in any intervention there is on the one side the ‘expert’ on the other side the ‘receiving’ party. • As we have argued elsewhere there is a need for balancing this relationship and strengthening the position of the ‘receiving’ party. • In the Qwaqwa initiative the ‘receiving’ party is the individual ‘small entrepreneur’ and the broader community (household). • The CED aims to shape and sustain the relationship with the community as an important part of the intervention.

  7. Some final notes • What is the importance of the role of a CED in the initiative in Qwaqwa? Are we not creating a baby with a waterhead? No, the small impact of the initiative on the Qwaqwa community is a prerequisite. • What is new about CED’s? Is it not just a new word for participatory development?

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