By Maple Razsa
Bastards of Utopia, the significant other to a characteristic documentary movie of an identical identify, explores the reports and political mind's eye of younger radical activists within the former Yugoslavia, individuals in what they name alterglobalization or "globalization from below." Ethnographer Maple Razsa follows person activists from the transnational protests opposed to globalization of the early 2000s throughout the Occupy encampments. His portrayal of activism is either empathetic and unflinching―an engaged, based meditation at the fight to re-imagine leftist politics and the ability of a country's formative years.
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Extra info for Bastards of Utopia: Living Radical Politics after Socialism
It is totalitarian because the categories it grounds tend to marginalise, or eliminate, those who do not fit (as in the case of modernist subject–object relations, it represses the other). Indeed, an explicit linkage can be made with totalitarian regimes, such as that of the Nazis, which attempted in the Holocaust to physically eliminate those who did not fit with its racially defined categories. The same tendencies can be seen to be at work where ethnic cleansing is practised. Consequently, post-modern theorists attempt to avoid foundationalism in the effort to accommodate difference in their theoretical frameworks.
But all efforts in that direction will be useless, and the observer will not be able to see or dis-cover unless he or she is ready to love, to listen with care and affection, to identify with what is revealed. None of this entails assimilating oneself to the realities of others; or accepting these without reservations. All it demands is hospitality: the openness to be hospitable to the otherness of the other. (1998: 128) Having initially argued that one’s culture represents the limit of intelligibility, it would now seem that one can gain a special insight into other cultures’ myths so long as one proceeds with love, care, and affection.
Amongst these were a Western concern to win the markets and raw materials of the South for the industrialised North; Malthusian fears about the growth of an impoverished Southern populace; a faith that social problems could be solved by the use of technology; ‘representation of the Third World as a child in need of adult (for which read Western) guidance’ (Escobar, 1995: 30); and a faith in the efficacy of planning and public intervention in the economy for bringing about change. While all of these factors fed into the genesis of development discourse, Escobar focuses on three central constituents of development theory: first, the need for capital formation and associated factors such as industrialisation, technology and trade; secondly, the need for cultural change and modernization; thirdly, the need to create an institutional base for the analysis of development and for the prosecution of development initiatives.