accountability to

 In 2010 Katharine N. Rankin, about the practice of theory and policy-making, “identifies four theoretical concepts that planning needs to recognize and engage in order to strengthen both its critical and normative orientations: the structures of imperialism, agency and resistance among the ‘beneficiaries’ of planning action, the subjectivity of planers the conditions of collective action. (Rankin) argues that, cumulatively, these concepts can inform ethics of accountability that encompasses both postcolonial critique and a ‘reflexive relationality’” but Rankin begins with “In her important essay ‘Praxis in the time of empire’, Ananya Roy (2006) calls for planning theory confront imperialism and colonialism as the constitutive ‘present history’ of planning and to substitute a liberal 'responsibility for' others with a postcolonial ‘accountability’” For many decades there has been an army of theorists and philosophers who have fought (argued) against imperialism, who might be referred to as postcolonialists or anticolonialists. Some names come to mind like Aimé Césaire, Franz Fanon, Ruben Um Nyobè, Edward Said and those centuries ago who fought imperialism André Rigaud and Julien Raimond.  Postmodern, postcolonial philosophers include Homi K Bhabha and Trinh T. Minh-ha and popular present-day political figures like Ilan Omar and AOC have fought the cause against the Nation.

I warn you that when you see the terms “Nation,” “Empire,” and “Imperialism,” understand that these are attacks on the US and derive from postcolonial philosophy.  So, when you read about the policymaking process, watch for these buzzwords.   But here, I want to focus on “accountability” and “reflexive relationality” in the work of Rankin. 

 Rankin and Roy work toward “confronting imperialism and colonialism as a constitutive ‘present history’ of planning and ends with an injunction to substitute the liberal ‘responsibility for’ others with a postcolonial ‘accountability to’ them - a commitment to recovering the perspectives and voices of marginalized, oppressed and dominated people.” Note that colonialism is thought to be a constitutive “present reality” to which we (mostly white Anglo-American) who are “accountable to” those affected by the iterations of colonization (to use Homi K Bhabha’s concept of iterations).  Certainly, there are iterations of colonial rule like slavery and racism and discrimination.  These have been rectified.  Just look at the representations and realities of race around you. The responsibility for these matters does not sit squarely on the shoulders of the white man today. It must be remembered that the Democrat Party has done many disservices to black people and poor and people of color. There is plenty of poverty in rural and urban locations for dark and white people. As a white person is concerned, the burdens of the past cannot be placed on a present man’s shoulders, though that seems to be the trend in the 21st century.

 As far as the term “reflexive relationality” goes, I will deal with it in another blog post. 

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