Critical resilience thinking is excessively fixated on resilience as participating in a neoliberal rationality of governance, while being itself shackled to the restrictive assumptions of crisis-oriented and disaster-based understandings of resilient systems. This paper contributes to the literature on the necessity to expand epistemological approaches to resilience thinking. It suggests that, as a silent disruption, the postcolonial border offers an insight into the overlooked complex materiality of resilience. The advocated notion of silent disruption is supported by an empirical examination of the African postcolonial border as a site of contested practices. The focus on disruptions rather than resilient practices weakens the theoretical foundations of the plurality claim advanced within critical resilience scholarship. The paper mainly contends that, by localising and politicising 'disruption' from an empirical perspective, we broaden out the concept of resilience to accommodate effective plurality as entangled in the interstice between the historical, the global and the national.

This working paper aims to situate our research project within the various debates around resilience. It advocates a historical, cultural and plural approach to understanding how communities develop and share resilient practices in contexts of multiple and protracted crises. A focus on ‘vernacular’ resilience, as embedded in social practices and cultural repertoires, is important since conventional approaches to resilience seem to have overlooked how locally embedded forms of resilience are socially constructed historically. Our approach results from a combination of two observations. Firstly, conventional approaches to resilience in development, humanitarian and peace studies carry the limitations of their own epistemic assumptions – notably the fact that they have generic conceptions of what constitutes resilience. Secondly, these approaches are often ahistorical and neglect the temporal and intergenerational dimensions of repertoires of resilience. In addition to observable social practices, culture and history are crucial in understanding the ways in which vernacular and networked knowledge operates.

Cet article s’inscrit dans le cadre théorique de l'Écologie politique1 pour développer la notion de vulnérabilité cumulative afin d’en souligner les dimensions sociales et structurelles. Cette notion remet en question l’approche causale, sectorielle et disciplinaire qui domine dans une grande majorité des études académiques sur les questions de vulnérabilité. L'usage de cette approche est illustré par deux études de cas tirés du contexte ivoirien, Abidjan et Grand Lahou.

This working paper aims to situate our research project within the various debates around resilience. It advocates a historical, cultural and plural approach to understanding how communities develop and share resilient practices in contexts of multiple and protracted crises. A focus on ‘vernacular’ resilience, as embedded in social practices and cultural repertoires, is important since conventional approaches to resilience seem to have overlooked how locally embedded forms of resilience are socially constructed historically. Our approach results from a combination of two observations. Firstly, conventional approaches to resilience in development, humanitarian and peace studies carry the limitations of their own epistemic assumptions – notably the fact that they have generic conceptions of what constitutes resilience. Secondly, these approaches are often ahistorical and neglect the temporal and intergenerational dimensions of repertoires of resilience. In addition to observable social practices, culture and history are crucial in understanding the ways in which vernacular and networked knowledge operates.

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