“…Dealing with such fundamental issues, alongside everyday quandaries such as how to deal with corruption or bribery, arguably constitutes another form of moral labour. Further, understanding this collective reasoning as moral labour also captures ongoing debates on aid workers blogs (Denskus and Papan, 2013). These are fora where contributions and comments reflect on, for example, what the author has done, should have done, or could have done differently.…”
Section: Collective But Not Participatorymentioning
confidence: 90%
“…Further, understanding this collective reasoning as moral labour also captures ongoing debates on aid workers blogs (Denskus and Papan 2013). These are fora where contributions and comments reflect on, for example, what the author has done, should have done, or could have done differently.…”
Section: Collective But Not Participatorymentioning
This paper argues that some of the engagements and practices of international aid workers can be productively understood as forms of moral labour. Taking Hardt’s concept of ‘immaterial labour’ (1999) as a point of reference, the paper examines the moral practices that aid workers engage in the course of their work and personal lives. Much of the relevant literature focuses on the humanitarian imperative – that is, the implied moral responsibility of better-off nations and individuals to assist others in need. Less extensively, some development literature has adopted the understanding of aid and development assistance in moral frameworks of the gift, or ‘doing good’. What happens, though, in terms of experienced and practiced moralities in the concrete situations and scenarios generated by such helping imperatives? Drawing on ethnographic fieldwork among aid workers in Cambodia, the paper examines some of the perhaps inevitable moral entanglements which these workers find themselves in, and have to negotiate. The analytical benefits of framing these efforts as ‘moral labour’ include a broadened understanding of how morality matters in aid beyond the helping imperative, as well as a recognition that the significance of this labour does not rest on products that may result from it, but lies in the performance of the labour itself.
“…Dealing with such fundamental issues, alongside everyday quandaries such as how to deal with corruption or bribery, arguably constitutes another form of moral labour. Further, understanding this collective reasoning as moral labour also captures ongoing debates on aid workers blogs (Denskus and Papan, 2013). These are fora where contributions and comments reflect on, for example, what the author has done, should have done, or could have done differently.…”
Section: Collective But Not Participatorymentioning
confidence: 90%
“…Further, understanding this collective reasoning as moral labour also captures ongoing debates on aid workers blogs (Denskus and Papan 2013). These are fora where contributions and comments reflect on, for example, what the author has done, should have done, or could have done differently.…”
Section: Collective But Not Participatorymentioning
This paper argues that some of the engagements and practices of international aid workers can be productively understood as forms of moral labour. Taking Hardt’s concept of ‘immaterial labour’ (1999) as a point of reference, the paper examines the moral practices that aid workers engage in the course of their work and personal lives. Much of the relevant literature focuses on the humanitarian imperative – that is, the implied moral responsibility of better-off nations and individuals to assist others in need. Less extensively, some development literature has adopted the understanding of aid and development assistance in moral frameworks of the gift, or ‘doing good’. What happens, though, in terms of experienced and practiced moralities in the concrete situations and scenarios generated by such helping imperatives? Drawing on ethnographic fieldwork among aid workers in Cambodia, the paper examines some of the perhaps inevitable moral entanglements which these workers find themselves in, and have to negotiate. The analytical benefits of framing these efforts as ‘moral labour’ include a broadened understanding of how morality matters in aid beyond the helping imperative, as well as a recognition that the significance of this labour does not rest on products that may result from it, but lies in the performance of the labour itself.
“…⁵ Available at https://oxfamapps.org/fp2p/will-we-ever-be-able-to-talk-about-limits-to-growth/. ⁶ Available at https://oxfamapps.org/fp2p/i-just-read-four-novels-in-a-row/ ⁷ For more on the motives and experiences of development bloggers, see Denskus and Papan (2013). ⁸ Available at https://www.youtube.com/watch?list=UUCftgsFVGiAihCJu-HhR4dQ &v=ZiI2Aq2HG7Y.…”
The notion of development influences and is influenced by all aspects of human life. Social science is but one representational option among many for conveying the myriad ways in which development is conceived, encountered, experienced, justified, courted, and/or resisted by different groups at particular times and places. This wide-ranging collection from a diverse group of academic and non-academic authors engages with the broad field of development through twelve chapters that deal with music, theatre, fiction, photography, festivals, computer games, the arts, blogging, and other media. It explores three broad areas of alternative forms of knowledge about development, organized around the three themes of ‘translation’, ‘advocacy’, and ‘engagement’. The first of these is concerned with how popular representations of development can successfully compete with and complement formal social scientific representations; the second relates to the politics of popular representations of development, and the way that popular productions shape debates; and the third asks whether popular representations of development can generate alternative critiques that allow for the articulation of views that would be unacceptable to more orthodox means.
“…The question then becomes: Which actors and ideas capture the limelight and to what extent is this selection a function of inherent characteristics of new media formats? Like all research on social media, studies investigating this nexus are only in a nascent state (Archetti, ; Denskus & Esser, ; Denskus & Papan, ; Manning, ; Taub, ). Most notably, Lewis, Rodgers, and Woolcock () have posited in a recent edited volume that:[D]istinctive and useful insights into the phenomenon of development can be gleaned by going beyond the source material most familiar to academics and practitioners—namely research monographs, journal articles and policy reports—to include contributions from popular culture.…”
Section: International Development New Media and Ted Talks As Datamentioning
confidence: 99%
“…The question then becomes: Which actors and ideas capture the limelight and to what extent is this selection a function of inherent characteristics of new media formats? Like all research on social media, studies investigating this nexus are only in a nascent state (Archetti, 2012;Denskus & Esser, 2013;Denskus & Papan, 2013;Manning, 2014;Taub, 2012). Most notably, Lewis, Rodgers, and Woolcock (2014) have posited in a recent edited volume that:…”
Section: International Development New Media and Ted Talks As Datamentioning
Despite their global popularity and relevance to Communication for Development (C4D), TED talks have not yet been systematically examined from the vantage point of C4D. We offer the first theoretical and empirical investigation of both the content and structure of talks on international development by leveraging definitions of C4D as well as literature on mediatization, rituals in international relations, and online activism. Our analysis suggests that TED talks succeed in disseminating ideas and sparking public interest. At the same time, they reflect institutionalized, corporatized modes of mass communication rooted in elitist discourses and practices. Contrary to popular perceptions, we therefore conclude that while TED talks are an effective vehicle for information dissemination, they are an unlikely catalyst for social change.
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