So far in our decolonization journey here on Perplexed Periphery, I have talk about the defining the need for a decolonization of aid practices and the digital marketing of voluntourism and the consequences on local communities. To add to our previous discussions, I’d like to suggest a reflection on eColonialism and how it can help us navigate the ICT4D practice.
In a world with the eyes turned to the screen, we cannot talk about decolonizing aid without discussing the digital world. So, then what should we talk about? There are many topics worth discussing. The increasing pace with which the world is digitalized is not breaking news. Again, it is certainly not novelty, but it addresses issues that we as future/ current practitioners, policy makers, strategy designers and others interested in the field, need to be constantly remind of. Then what’s the point of addressing novelty when old questions remain unanswered, and harm keeps proliferating? Like the Guadeloupe creole proverb says “Sé vyé kannari ka fè bon soup” meaning old pots are best for making tasty soup. Old pots but new ingredients, let’s get back to our old pots and see what we can make of it.
A Deep dive into eColonialism
Thomas McPhail (2014) emphasized, in his article, the new normal that is embodied through what he calls the ‘eworld’. A stage where all areas of life are affected and transformed. Attributing a degree of the responsibility to tech companies as new world shapers and culture trend setters, McPhail (2014) argues they give a newfound pace to the frequency and purpose of our online use, behavior, and how new technologies redefine the way we think and act as well. Hence, the need for a theory to make sense of these changes and provide an understanding the new logics of a more digital world. He notes two major changes with eColonialism. First, the rise of nationalism and decolonization (McPhail’s specification: “centered mainly in developing nations”); second, the shift to service-based information economy.
Notably, eColonialism is characterized by the influencing of attitudes, desires, lifestyles, beliefs, and many other areas of one’s life. The consumption of online social media productions verified or not (but mostly lack of source verification), broadcasted news and television shows as well as social network as a weighing arm of decision making also defines this era.
“Electronic colonialism represents the dependent relationship of poorer regions on the post-industrial nations which is caused and established by the importation of communication hardware and foreign-produced software, along with engineers, technicians, and related information protocols. The establish a set of foreign norms, values, and expectations that, to varying degrees, alter domestic cultures, languages, habits, values, and the socialization process itself” (McPhail, 2014).
There, challenges emerge for ICT4D practice. Tsibolane and Brown (2016) explore the relevance of applying postcolonial theory to deepen the insight from developmental ICT studies. They reference Orlikowski and Baroudi ‘s definition to position their argument on critical research.“[…]critical research is defined as the critique of the ‘status-quo’ organizational and information system assumptions with the aim exposing the entrenched and constraining historical and structural conditions (economic, political, and cultural) within social systems in order to transform these conditions with the ultimate aim to emancipate the marginalized” (Tsibolane and Brown, 2016:2). It aligns with the decolonization effort of questioning the predominant and preexisting structure, social systems, and mainstream knowledge producers to the benefit of recognizing the bias and in an attempt to prescribe more ethical and critical guidelines.
In this case, eColonialism is the mean of oppression by using ICT as a tool and it need to be accounted for in ICT4D practices. A Postcolonial approach, through the decolonization effort brings a line of questioning that allows to revisit and dismiss oppressive structure that influence the theoretical and practices of ICT4D in addition to calling out the emergence of a ‘Digital savior context’. The defining aspect of any type of colonialism is that it does not retain the preexisting structure. It imposes its own institutions to structure the spaces and people it colonizes and the ‘eworld’ makes no exception.
Electronic Colonialism theory: a lens for reading ICT for development practices
“Electronic colonialism theory details the possible long-term consequences of exposure to these media images and messages to extend the powerful multinational media empires markets, power, and influence.” (McPhail, 2014)
In other words, Electronic Colonialism theory interrogate how global media systems influence now people look, think and act. The theory attempts to measure the impact of mass media and the associated technologies on the mind. That is to look at the role and reach of digital based information on the mind, global consumer behavior and structural changes across many aspects of life. As well, it examines the media expanding role in conveying cultural ideals. The theory provides a framework of understanding the ‘eworld’ logics’ weight in social and cultural settings. It notes the transfer of the social burden of upholding culture within the community to the digital networks and patterns (McPhail, 2014). As more digital communities emerge, the process of maintaining culture occurs in the digital spaces that trades oral and often face to face cultural events/occurrences for fast paces and sometimes anonymous digital culture reinforcement. These media outlets and social networks act as interfaces of consumption building onto new ways of living together and seeing/experiencing the world around us.
A roadmap to a more decolonized ICT4D
“Postcolonial theory is a critique of epistemology and hegemonic value system that propels the western philosophy and practice of imperialism and its associated structures embedded in education, politics, economics and social thought that inflicts inferiority on others” (Tsibolane and Brown, 2016: 13)
Electronic Colonialism Theory poses an epistemology of the ‘eworld’. Though many still assume the neutrality and unbiased character of technologies, there are no technologies or algorithms that appear out of thin air. They are first and foremost the product of a value system, a specific culture and exercise these social structure’s bias. Finding a resolution to navigate eColonialism does not lay into the total suppression for new technologies. And, when it comes to ICT4D and Communication for Development we cannot deny the tremendous benefits new technologies and digital spaces have the capacity to bring in. However, decolonized guidelines must be put into place to maintain an ethical practices of ICT4D. Let’s try to understand further the connections that can be drawn from intersectional reading of ICT4D principles and Electronic Colonialism theory.
First, one of the challenges faced by ICT4D is to step aside of the traditional approach and bias conscious knowledge productions and strategies. How to achieve that when the one-sided character of ICT as a tool for development is that it is supported by knowledge base outside of the communities it claims to help? In the same way, eColonialism highlights the influence it represents in changing culture and socialization reproduction mechanisms. As well, postcolonial theorist Quijano (2000) reminds us of the forms of coloniality of powers that remains: systems of hierarchies, systems of knowledge and cultural system, which whether it expresses as overtly or as bias, forms a mean of reproduction of eColonialism through ICT4D strategies. Some other links could be drawn with Ecolonialism theory to advance ICT4D practices. For instance, the very use of information and communication technologies positions the user into the realm of the ‘eworld’ value system within which one must submit to the preestablished culture thus interfering in the user’s socialization context within which one evolves.
“[…] these new tendencies and the unfair representations they tend to foreground have not gone unnoticed by a particularly critical Africa-centric media that exerts a lot of influence in the digital realms.” (Shringapure, 2020: 179-180)
Whose expertise is valued? eColonialism functions and expands under the assumption that images and source of knowledge produced by leading international communication giants form a new culture. This culture is reproduced through the fast pace global internalization of these said digital and media productions curtesy of the leading communications. In Africa and the Digital Savior Complex Shringarpure (2020) articulates the origins of digital humanitarianism and how it engages with African issues. She argues the emergence of a symptom of Digital humanitarianism she calls, a ‘Digital Savior Complex’ that reproduces and bond already existing colonial structure and power imbalances (Shringapure, 2020:179).“ […] the ‘savior’ is a mocking title for those engaged in humanitarian work with the intention of fulfilling their sentimentalist narcissism. That same ‘savior’ simultaneously aids and bolsters corporations that exploit the third world for human and natural resources.” (Shringapure, 2020:185). This ‘savior’ figure, she argues, moved to digital presence with the same underlying assumption of the neutral, progressive, and inherently good character of technological tool and processes. Although, Shringapure (2020) make sense of the savior figure through the practice of digital humanitarian, it tells us something about digital behavior and value systems that McPhail (2014) reference with eColonialism.
Working towards a greater decolonization of aid and a more critical sector and practice involve not only questioning practices but also questioning the institutional and social structures that envision, produce, and uphold them. Despite, the strong currents instigated by the ‘eworld’, I believe there is still a possibility to take advantage of the growing number of digital communities for the benefit of ICT4D and the field of Communication for Development as a whole.
Principles for Postcolonial research in ICT4D and concluding reflections
There is a need for advancing guidelines to navigate to pitfall of eColonialism and the repercussion of new technologies use on preexisting socialization contexts to reap the benefit of ICT4D the way it is intended. I suggest looking at Tsibolane and Bown (2016: 14- 17) principles derived from postcolonial theory key concepts applied to ICT4D research.
Drawing notably from Said, Spivak and Bhabha key concepts, they propose 6 principles:
- The principle of using core concepts from postcolonial theorists
- The principle of taking decolonialist value position
- The principle of revealing and challenging prevailing beliefs and social practices influenced by colonialism and imperialism
- The principle of individual emancipation
- The principle of improvements in society
- The principle of improvement in social theory
These principles serve as a distinction from other critical research, in creating a guideline to support the questioning of the colonial limitation and bias that continue to exist with the ‘eworld’ culture. Continuing the decolonizing effort, I suggest these principles make a useful starting point for addressing eColonialism symptoms in ICT4D practices.
Concluding reflection on the blog exercise
For the purpose of this writing exercise, I chose to write about decolonization arguments. I touch upon around a couple of issues and topics of interest. I planned to give room for conversation and have an academic post aiming to argue for a renewed roadmap when it comes to a decolonized practice of ICT4D.
Though the possibility to share and write our thoughts and ideas for millions to see comprises many advantages and sometimes can be just the spark that light up social movements that bring mush need change, it also means any thoughts and ideas can be encountered. Some might find within them the duty to accurately (or at least attempt to accurately) portrait the narratives and discourses they engage with. Others use this opportunity as a tool for causing harm.
Finally, I’d like to give some reflections as on how it fit professional practice in communication for development. One might wonder, why use a blog when one can go directly to social media and share their idea with billions? The productions made through the Perplexed periphery blog, though intended as part of an academic group exercise raised real question like the latter. One aspect that stuck out to me is the pace of blogging. It seems it gives more room for reflection and refining our own perspective, but as well confronting eclectic ideas produce by different authors.
Wordcount: 1945
References:
- McPhail, T. (2014) https://worldfinancialreview.com/ecolonialism-theory-trends-changing-world/
- Quijano, A. (2000) Coloniality of power and Eurocentrism in Latin America. International Sociology,
15(2), 215-232. - Tsibolane, P. and I. Brown (2016) Principles for Conducting Critical Research using Postcolonial Theory in ICT4D studies. GlobDev,3.
- Shringarpure, B. (2020) Africa and the Digital Savior Complex, Journal of
African Cultural Studies, 32:2, 178-194. - Suja, V.J (2015) E-Colonialism: impact on local culture. International Journal of Engineering Reasearch and Technology, 3, Issue 28.
