Thesis (Ph. D.)--State University of New York at Binghamton, Department of Economics, 2009. / Includes bibliographical references.

Mémoire (M.E.S.R.)-- Université du Québec à Chicoutimi, 1994. / Bibliogr.: f. 133-172. Document électronique également accessible en format PDF. CaQCU

Post-development theorist, Arturo Escobar's influential work, Encountering Development as well as other post-development academic works discussed the concept and delivery of "development" based on known antecedents--Western countries as practitioners and non-Western countries as beneficiaries. Even though cultural sensibility has become a significant issue in development today, there is little research that analyzes the construction of non-Western donors' discourse such as those of the Japanese governmental aid agency, Japan Overseas Cooperation Volunteers. Moreover, non-Western aid donors and practitioners' engagement with indigenous development in Latin America has not been discussed. This dissertation aims to answer the following questions: How do Western and non-Western governmental donor agencies construct and deliver 'development' to 'non-developed' countries in Latin America, particularly to countries with large indigenous populations? How do these donor agencies' volunteer practitioners implement development projects in the field? What are the differences in the aims and delivery of development projects between Western and non-Western donors and their volunteer practitioners, especially in those projects aimed at indigenous populations? A corollary to those questions was to attempt to discover how the agencies and their volunteers negotiated notions of development with indigenous peoples as well as how agencies and volunteers perceived and addressed ethnic differences in the aid recipients' countries. To answer these questions I compared and contrasted two governmental agencies that are the most prominent and with the longest record of volunteer aid in Latin America: the United States Peace Corps and the Japanese agency, Japan Overseas Cooperation Volunteers (JOCV). Although the U.S. Peace Corps and its notion of development were models of "development" for the JOCV program, JOCV's discourse of development and its development practices are not the same as the Peace Corps. Both agencies' cross-cultural policies for their volunteers as well as the development practices the agencies adopted likely reflect how the Japanese and United States understand their own societies in general cultural terms, as well as in terms of moral and religious preferences, ethnicity and sexual orientation. The Peace Corps and JOCV volunteers' experiences with indigenous populations showed several limitations to their programs and provided suggestions for the future particularly in the area of indigenous development. / text

People's narratives, interpretations and understandings of the Chad-Cameroon Oil Pipeline and pipeline actors emphasise the uneven exercise of power through which structural violence is effected and experienced. The complexity of the processes of structural violence along with local socio-political context and peoples' dynamic understandings thereof play major roles in shaping resistance practices, in complex ways in Kribi and Nanga-Eboko. Working from these narratives, I offer a theoretical re-articulation of structural violence as (i) tangible through the body, (ii) historically compounded, (iii) spatially compressed and (iv) enacted in a globalised geopolitical nexus by actors who are spatially nested within a racialised and gendered hierarchy of scale. Drawing from critical interdisciplinary work on violence, my theory of a triad of divergent, often interrelated and co-existing, distinguishable indexes of structural violence includes: infra/structural violence, industrial structural violence and institutionalized structural violence. The particular processes and mechanisms of uneven power within structural violence, local socio-political contexts and the epistemologies through which power is conceived (in this case I consider epistemologies of la sorcellerie, or witchcraft) inform resistance practices; I illuminate key operations (within geographies characterised by high levels of infra/structural violence) within the spatial practices of power that influence the tendency for resistance struggles to be quiet, spontaneous and/or labour-based. I conclude with a discussion of the political and intellectual value of academic work on life and being amid structural violence, emphasising the need to move beyond the invisible/visible dichotomy that has often informed intellectual work on structural violence.