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Bhavya Chitranshi and Anup Dhar

Here we, on the one hand, revisit the standard operating procedure in development strategies—“communication (technologies) for development”—and move instead to “development for facilitating communication” through exploring questions such as: Does communication facilitate development? Or does development facilitate communication? Which kind of communication can engender development? Which kind of development can ensure communication with the “margins”? We thus tighten and deepen the connection between the nature of development and the nature of communication; in the process we see communication for development and development for communication as mutually constitutive. We also invoke the question of praxis in three forms: (a) by exploring the connection between praxis and communication and seeing communication as not just a technique but as a question of praxis—where theories of communication and practices of communication are in a relationship, (b) by seeing developmental praxis as intimately tied to the question of communication, and (c) by letting praxis emerge as the “middle term” or the connecting link between development and communication. We deconstruct three discourses of development: the growth-centric discourse, those offering “developmental alternatives” (like human developmental perspectives), and those presenting “alternatives to development” (like postdevelopmentalist positions focused on “third world” or the “local,” etc.), to move to a fourth discourse that problematizes both modernism and capitalism, as it opens up the discourses of communication (modernist, dependency theory, participatory approach, etc.) for inquiry. We attempt to go beyond the modernist and capitalist understandings of development to introduce the logic-language-ethos of “world of the third” as against third world-ist imaginations. This helps us rethink the praxis of communication in creating, on the one hand, community- or social movements–driven developmental futures and, on the other, engendering post-Orientalist and postcapitalist forms of life in local or world of the third contexts. We also emphasize the need to reflect on the question of the “subject” (as also psychoanalytic conceptualizations of the “psyche”) and the need to learn to “work through” “groups” in order to usher in depth and nuance in the praxis of development communication.


Gregory Perreault

The analysis of journalism and religion emerges from two different research paradigms: a post-positivist and a culturalist. The primary debate in the field stems from the two paradigmatic orientations. Post-positivist journalism and religion research argues that religious topics are already complex and so by simplifying, researchers can help explain the topic for broader consumption. Yet culturalist journalism and religion research argues that there is little to be gained from attempting to simplify religion in this way—it is better to represent religion as it is, rather than to make it palatable. The topic developed in the 1980s largely as a result of contributions from Edward Said, Judith Buddenbaum, Stewart Hoover, Mark Silk, and David Nord. Three primary approaches have become dominant. In effects-oriented research, religion serves as a variable in helping explain a phenomenon. In the culturalist approach, the journalism and religion phenomenon is examined through the lens of structure and agency—the power relations integral to the phenomenon. Finally, in the literary criticism approach, religion is examined as the phenomenon being represented in journalism. As paradigms would indicate, the post-positivist paradigm is most interested in predicting the religious representations and the culturalist paradigm is most interested in understanding the representations. Broadly, this subfield is situated within the larger umbrella of journalism and minority concerns. Implicit in this research is Said’s orientalism, a theoretical tradition that emphasizes the “othering” of minority groups, making them appear as if they are in need of being “oriented” to fit ideas of what is normal and acceptable within a society. It similarly builds on Gramsci’s hegemony, which conversely examines how a society proliferates ideas of that which is normal and acceptable practice.


The need to de-Westernize and decolonize communication and media studies is based on criticisms on a dominant elitist “Western” axiology and epistemology of universal validity, leaving aside indigenous and localized philosophical traditions originating in non-Western settings. Scholars of the Global South continue to question a dominant inherent Eurocentric bias that was—and continuous to be—underlying many Anglo-American and European research projects. Scholars warn against a persistent influence of foreign-imposed concepts such as modernity and development, as well as universal assumptions regarding the use of certain categories and ontologies to deconstruct and understand the media around the globe. While the West is understood more as a center of power than as a fixed geographical entity, de-Westernization asks for a revision of the power relations in global academic knowledge production and dissemination. The most prominent call for de-Westernizing media studies goes back to Curran and Park who, in the early 2000s, encouraged a Western academic community to revise and re-evaluate their theories, epistemologies, methods, and empirical research approaches, especially in research targeting the Global South. In a similar way, the call for decolonization asks to investigate and question continuing colonial power imbalances, power dependencies, and colonial legacies. It challenges the uncritical adoption of research epistemologies and methods of former colonial powers in solving local problems, as they fail to explain the complexities of non-Western societies and communities, asking for practicing “decolonial epistemic disobedience.” Contrary to de-Westernization aimed at a Western research community, scholars from the Global South have struggled for decades for international recognition of their voices and intellectual contributions to a global academic community. Their ideas draw on post-colonialism, subaltern studies, or a critical-reflective sociology. Different efforts have been made to address the global imbalance in media studies knowledge generation. However, neither replacing theories with indigenous concepts alone nor being relegated to cases studies that deliver raw data will gain ground in favor of countries of the Global South, as research efforts need to incorporate both local realities and wider contextualization, or the call for a research with a region, not just about or from it. More successful are cooperative South-South efforts, as the thriving scholar networks in Latin America, Africa, or Asia demonstrate. The de-Westernization and decolonization project is ongoing. Where inequalities appear most pressing are in resource access and allocation, in conference participation, or in publishing opportunities. In this sense, journalism and media studies curricula still reflect largely an Anglophone centrism and a lack of understanding of local issues and expectations. Here, more reflective de-Westernizing approaches can help to lessen the gaps. However, as de-Westernization relies on vague geographical categorizations, the term cannot be the final path to re-balance the academic knowledge exchange between powerful and less powerful actors.