The Disenchantment of Political Development - Epistemes, Cultures and Policies (review)

In his book, "The Disenchantment of Political Development - Epistemes, Cultures, and Policies," the author, Nasr M. Arif takes a deep look at the process of development and it's history in human civilization. The central notion of the book deals with the parochial view of development envisaged by the western world and it's influence on the non-western world and the development of world itself. The author also critically examines the very notion of development as experienced by the west versus the east and contrasts the western paradigm of development with that of the Islamic version and roots for development.

Some of the criticism mounted on the western model of development is valid since it has skewed the process of development in the favor of those who had power. Criticism on the destructive forces of western development like consumerism, unsustainable production means, and exploitation of underdeveloped world is valid. However, such forces are inevitable even in the non-western world with the powerful international demonstration effect in action. Also, the author rightly points out the western development paradox in that the western development was not achieved with the development propositions and theories that the west is currently advocating and preaching to the developing countries: Hence goes the North-South debate. The issues on sustainability and environmentalism cannot be discussed without controversy since the market rationing will adjust the demand and supply with price as a tool, but the social discount rate itself is debatable in the western theory. Then it becomes difficult for one to argue, which development ideology is better.

The contribution of the book to the literature on development is indeed valuable in that it makes the researchers and academics of political development pause for a moment and rethink their notion on development. Also, the book sheds some light on the political and definitional issues of North-South debate. However, the book falls short in a couple of important aspects. Most of the western development notions were compared with Islamic perspectives on development, while there are many other non-western lifestyles and religions from which development perspectives can be drawn (slightly touched in chapter-4). For example Buddha's Noble Eightfold Path or any other Asian religions and philosophies. Also, the book fails to accept and focus on the impact of economic forces on the development of ideologies, political structures, and epistemes. The reason, it is difficult to objectively gauge such differences is that the western science of development focuses on the evolutionary approach of human development, where "survival of the fittest" is justified. The historical process of development has only reinforced this concept, despite the changing notion of what power means from physical might to weapons to economic strength & information. In fact, economic forces shape the society's structure and development in the wake of globalization. Be it a western or non-western approach, if one fails to accept the evolutionary development, it is hard to accept the current process and ideology of what development really means.

It is very hard to take sides, when the author is discussing normative issues because normative ideals are subjective. On the other hand, an eclectic collection of normative stances, even at the cost of polarization of intellectuals helps the society gain the comprehensive knowledge enabling it to make decisions on various issues. The Hegelian dialectic at work will indeed synthesize the thesis and antithesis to provide amicable or at least tolerable solutions. However, it is important to understand the power of majority in building of the actual framework for progress and development.