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• W2283574792 abstract "Introduction In The Daily Woman by Niaz Zaman (2005) is a story of contrasts--between rich and poor, abundance and poverty, First World and Third World, old and new, gold and brass, developed and under-developed. Zaman poignantly explores these contrasts through lives of khalamma, rich and her domestic help, the daily woman, as well as between daily woman and Americans who adopt her infant girl. Yet story is also about something more than contrasts; it's about dependence of wealthy and privileged on poor and fragility of that illusory bond. The contradictions in that fragile bond can also be read as a critique of common development discourse, here seen through individual relationships that can be expanded to understand power relationships between countries and cultures. These contradictions are illustrated through interactions of daily woman and both local elites that she works for and foreigners whom she encounters. In one vignette, daily woman savors sweet hot tea with two spoons of sugar she drinks at Khalamma's house while observing her employer going without sugar altogether for fear of getting fat--eating and drinking only sugarless tea and toast in morning, cucumber for lunch and only a spoon of rice at dinner. She asks help to make fat chapatis for themselves while she and her husband eat small ones at table. In another part of story, daily woman gives up her infant daughter to an American couple who are unable to have one of their own. The (white man) in story had spent many years in Bangladesh as a child and now wants to adopt one to surprise his wife. The daily woman's son was bigger than his twin sister at birth, so she gives up less nourished girl for better prospects of survival. The white Amrikun woman--thin and flat as a dried fish--takes large shiny bangles off her wrists and gives them to daily woman. The daily woman does not want to give impression that she was selling her baby or exchanging him for gold, but she takes bangles. She was giving him up because she cannot feed him. Later when she takes bangles to goldsmith, he laughs and says that they are made of brass. This reminds reader that all that glitters is not gold. These three examples illustrate limits of grand discourse of development as benevolent and expose ways in which humanitarianism can cloak self-legitimizing savior narratives. In story, khalamma's life has been brightened by powdered spices and detergents, which lessen burden of household chores. Yet, daily woman continues to grind spices fresh on grindstone, grateful for work. The American couple thinks they are doing daily woman a favor by taking her malnourished child and even throwing in brass bangles for good measure. The daily on other hand, pays handsomely for transaction through her productive and reproductive labor. It is her labor, neither recognized nor remunerated adequately, that benefits Americans (and khalamma) while these benefactors imagine they are providing her with what they think she needs--fat chapatis, powdered spices, and brass bangles. Post-development scholars call attention to this hidden dependence on poor as key to re-imagining development and prioritizing reciprocity and mutuality in its place. While notions of care, compassion, and friendship are critical in envisioning alternatives to development, sometimes these principles do not adequately attend to mutuality and reciprocity that might be integral to creating connections across divides--making idea of development tainted. In his seminal work Encountering Development: The Making and Unmaking of Third World (1995), Arturo Escobar likens development to a chimera--much like glittering brass bangles in Zaman's story. My work builds on a sophisticated body of post-development and transnational feminist theory (Escobar 1995; Kapoor, 2008; Crush 1995; Saunders 2002) drawing on conceptions of relationship of representations of development in Third World to interconnected webs of various transnational patriarchal and economic dominations that affect, and are affected by, realities of marginalized communities in Global South. …" @default.
• W2283574792 created "2016-06-24" @default.
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• W2283574792 date "2016-01-01" @default.
• W2283574792 modified "2023-09-28" @default.
• W2283574792 title "Development Paradoxes: Feminist Solidarity, Alternative Imaginaries and New Spaces" @default.
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