Mohan Dutta: Culture-Centered Approach

In 2007, more than a decade back, six years into my journey in the Professoriate, I was asked to serve in a leadership role. Since then, I have had the opportunity to serve in various leadership roles from the Deanery to Headship to the Directorships of two centers that I founded. In these journeys of leadership, the key lesson I have learned is the role of a leader as an advocate. Of course, my energy, creativity, and resilience have been great resources that have enabled me in my leadership journey. But all of these resources have been anchored in a lesson I learned early on, leadership in academe is the pursuit for building supportive structures that enable and inspire others to create, to imagine, and to build. This work of building enabling structures is what I understand as advocacy. An academic leader is first-and-foremost an advocate for the people she/he serves. Because most often academic leadership is a pathway into which one ends up (I certainly never imagined I wo

Trained as an agricultural engineer in the Indian Institutes of Technology (IIT), on the underlying technology and mechanics of agricultural innovations, I was drawn to the social sciences because I stumbled into the early realization that any design of technological solutions is incomplete without taking into consideration the societal, cultural, and contextual dimensions that constitute technologies and their uses. Working with poor rural and urban communities, one of the early lessons I was taught by community leaders who had developed their wisdom through the grueling and committed community work was this: narrowly technical solutions to problems of marginalization and inequality erase, often strategically so, the very underlying causes. This simple yet profound realization, mostly emerging from the communities I found myself conversing with, drove me to the social sciences, and more specifically to communication as it offered a pragmatic anchor to developing solutions to the pr

The culture-centered approach (CCA) outlines a conceptual framework for communication for social change, developing empirically grounded tenets that map out key concepts of communication within the broader ambits of social change. As a meta-theoretical framework for communication for social change, the CCA explores the ways in which culture, structure, and agency constitute spaces for meaning making and sites of participation for communities at the margins of social systems. Social change in the context of marginalization specifically attends to the co-creation of communication infrastructures, communication tools, and communicative spaces where the voices at the margins of societies are heard. From the question of systematic erasure of subaltern subjectivity, the CCA theoretically grapples with the work of communicative processes in disrupting these erasures, the role of communication in struggles for voices to be heard, and the array of communication strategies that open u

2008. During our trip to Phuket, Debalina and I were inundated with images of White men, mostly middle-aged and above, roaming the streets of Phuket with women that seemed to barely have crossed their teens or just beyond their teens. This sight, of the "old White man" with a young Asian woman, often old enough to be his daughter, is a fairly common sight across East and Southeast Asia. The image is so common that it is naturalized as part of the scenery, a normative element of the "unique selling proposition" of Phuket, Bangkok, Bali. The liberals and Asian apologists of cultural tourism have often responded with the concept of consent, noting that the women participating in these "relationships" offer their consent in participation, that they are fully aware of the consequences of participating in such relationships, and therefore, make active choices. However, consent and participation are never devoid of power. To construct some elaborate

Figure: The activist Samarendra Das organizing the Foil Vedanta campaign in the backdrop of the Vedanta mining operations in Zambia. Culture-centered processes of social change, grounded in the voices of the margins within local contexts, explore the ways in which communicative spaces can be co-created through collaborations with those at the margins. In the co-creation of these communicative spaces as well as resulting from these communicative spaces, a plethora of communicative strategies emerge. For those at the margins, these strategies become ways of securing access to resources that are mostly erased or absent. While in many instances, collaborating with(in) institutional structures to shift normative expectations prove to be effective, in many other instances, an antagonistic strategy is necessitated to create the grounds of claims-making. A monolithic focus on collaboration with institutional structures often ends up perpetuating the status quo, without creating t

Much of the left-posturing academic circuits is an incestuous power game, especially so when one considers the Left circuits within Asian academe. The postcolonial Left, often born within elite English speaking families with networks and inbuilt connections, reproduces the same old colonial structures. To elucidate this point, I will draw upon a recent experience that travels through Facebook. The last two years, I have served as an external reviewer on a graduate committee where a Nigerian student had been struggling and the rest of the committee wanted to decline the student a degree after all the work the student had put in. I was struck by the lack of mentorship and access to structural resources to the student. This is what I had written on my Facebook wall on August 10, 2017: "academicwhiteness # colonialbullshit Calling out the racist bs that makes up much of European academe. After much thought, just got done with writing a minority evaluation letter to a Europ

In reading the names that have formalized and given voice to the hushed conversations about sexual harassment by radical-posturing academics in Raya Sarkar's List, one is struck by the repeated appearance of a particular kind of elite, the highly networked Kolkata elite. This elite, inaugurating the posturing conversations of postcolonial and Subaltern Studies, occupies a radical space in the Kolkata imaginary, and by extension, the desi imaginary. One striking feature of this elite class is its access to spaces of radical posturing simply by virtue of being born in upper middle class, highly mobile, Convent-educated Kolkata families, with an ancestral history of prostrating to their British colonial masters. Often educated at posh Kolkata English medium private schools that afford access to the art of language trapeze, networked in by parents working in Ad agencies and multinationals, offered pathways by parental connections into elite Kolkata universities, and groomed i

When you come home mother, You with your power and glory, and blessings and grace. These saffron-wearing thugs, bandanas on their heads, tridents in their hands, the asuras of the Hindu-rashtra, run in fear for their lives. When you come home mother, You with your love and anger, and strength and justice. These hate-mongering chanters of Ram-naam, with hate in their hearts, the desecrators of your name, go into hiding. When you come home mother, You with your joy and rage, and care and force. These miscreants that plant the seeds of violence, threaten to turn your land into Gujarat or Ayodhya, evanesce into the ether. When you come home mother, You with your power and glory, and blessings and grace, Your children, Hindus and Muslims, come together in united resolve, To keep these mandarins of hatred and violence Out of your land.

When working on culture-centered projects of social change, our research team is often approached by academic partners wanting to adopt the culture-centered approach or wanting to secure an entry into a collaboration with a community partner. While in many instances, these relationships result in mutual learning experiences, and bring new insights into the work of the CCA, in some instances, academic partners in culture-centered projects have not really imbibed the basic principles of the CCA before approaching collaboration. Some partners are eager to get a publication out on this or that marginalized community. The work of our team then becomes one of building the ethos of patient co-learning. That this or that publication is not what one is targeting when embarking on a culture-centered project is the first lesson. Academic partners are sometimes too eager to take this or that element of the CCA and market it as their own contribution. You forget that the hard work of c

The very nature of structures, as frameworks for organizing communicative opportunities, is antithetical to the creative expressions that emerge organically from communicative spaces in community life. In other words, structures, with their rules and roles, forms and mechanics of control, impede the possibilities of expressions, especially expressions that emerge spontaneously from the everyday interactions and textures of community life. With their monocultures, driven by homogeneous logics of control and profiteering, structures see creativity as opportunities for consolidating power and control. Creativity is the next buzz word for drawing in investments and for fashionable product positioning. The scramble of authoritarian structures globally for the creative unique selling position is a good reflection  of this drive for creativity as a profitable resource, commoditized into instruments that can draw in financial opportunities. Creativity is targeted as a site of mana

The pedagogy of communication in the backdrop of the dramatic inequalities we witness across the globe has to be grounded in an ethic of the heart. How to build communicative practices that embody this ethic of the heart is the key question for culture-centered scholars working on social justice projects from/with the margins. The journey of culture-centered pedagogy begins with this realization: to address the global challenges we are in the midst of, communication has to be placed at the center. Not the forms of communication that simply serve as the loudspeakers for the 1%, but communication that is fundamentally transformative. Such transformative practices of communication begin by turning toward communities at the margins as entry points to discursive sites, discursive processes, and discursive articulations. Communication that begins not from the pre-determined agendas of those in power, but instead from the very margins that are reproduced by the consolidation of power