Here are 100 books that Red Tape fans have personally recommended if you like
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I became an academic because I believe knowledge should serve the world. I'm driven by a commitment to responsibility, realism, and social good, even when it's uncomfortable. This list reflects my frustration with how often Western governments act confidently but without the right philosophies, systems, and knowledge in place. They lack imagination, organisation, and the ability to deal with crises, which populist movements are now exploiting. I've spent years researching failed interventions because I believe we owe it to others to do better. These books helped me understand the world more clearly, but also reminded me of our limitations and how hard it is to grasp the contexts we shape.
This book helped me see how much damage is done when treating the world as simple.
Escobar never mentions complexity theory, but that's precisely what animates his critique—a sense that development thinking flattens difference, reduces context, and imposes order where none exists. I'd long been uneasy with how the West 'solves' problems it helped create. This book gave me the conceptual tools to see why: it exposed development as a discourse that makes the world legible in Western terms, only to intervene on that basis.
What I love about this book is its refusal to accept those terms. It shows how we get the world wrong by insisting it should resemble us in the West, and why the costs of that are always borne elsewhere.
How did the industrialized nations of North America and Europe come to be seen as the appropriate models for post-World War II societies in Asia, Africa, and Latin America? How did the postwar discourse on development actually create the so-called Third World? And what will happen when development ideology collapses? To answer these questions, Arturo Escobar shows how development policies became mechanisms of control that were just as pervasive and effective as their colonial counterparts. The development apparatus generated categories powerful enough to shape the thinking even of its occasional critics while poverty and hunger became widespread. "Development" was not…
It is April 1st, 2038. Day 60 of China's blockade of the rebel island of Taiwan.
The US government has agreed to provide Taiwan with a weapons system so advanced that it can disrupt the balance of power in the region. But what pilot would be crazy enough to run…
I am an anthropologist of development who has conducted ethnographic research in India, Indonesia, and more recently, Australia. Throughout my career I have grappled with questions of how power works in development, particularly in and through processes of self-making. I seek new theoretical tools to examine these questions, but always grounded in the realities of the everyday. I came of age when post-development critiques were dominant, but both my idealism and cynicism have been tempered by working alongside local development actors. In my work I try to give readers a sympathetic portrait of their lives, beliefs, and hopes, and how these shape practices, relationships, and consequences of ‘development’.
The Will to Improve is most celebrated for its explanation of ‘rendering technical’: the ways complex, political factors contributing to poverty are reduced to those amenable to technical intervention.
But I have found Tania Li’s concept of ‘trustee’ the most useful in my work on local development actors: understanding how they come to take on the role of trustee, their desire to ‘improve’ others, and the prickly subjects that resist their efforts.
Li traces the ‘will to improve’ through 200 years of Indonesian history, but it is most powerfully elucidated through her rich ethnographic description from the province of Sulawesi.
Her analysis weaves together Marx, Foucault, and Gramsci, showing how theory can illuminate description. It is a masterclass in storytelling and the power of theory.
The Will to Improve is a remarkable account of development in action. Focusing on attempts to improve landscapes and livelihoods in Indonesia, Tania Murray Li carefully exposes the practices that enable experts to diagnose problems and devise interventions, and the agency of people whose conduct is targeted for reform. Deftly integrating theory, ethnography, and history, she illuminates the work of colonial officials and missionaries; specialists in agriculture, hygiene, and credit; and political activists with their own schemes for guiding villagers toward better ways of life. She examines donor-funded initiatives that seek to integrate conservation with development through the participation of…
I am an anthropologist of development who has conducted ethnographic research in India, Indonesia, and more recently, Australia. Throughout my career I have grappled with questions of how power works in development, particularly in and through processes of self-making. I seek new theoretical tools to examine these questions, but always grounded in the realities of the everyday. I came of age when post-development critiques were dominant, but both my idealism and cynicism have been tempered by working alongside local development actors. In my work I try to give readers a sympathetic portrait of their lives, beliefs, and hopes, and how these shape practices, relationships, and consequences of ‘development’.
I have been fascinated with selfhood, the cultivation of ‘subjects of development’ as either targets, or ‘trustees’ of aid, since my PhD.
Anand Pandian’s Crooked Stalks offers a nuanced, careful, and ultimately beautiful account of how moral selves are cultivated among the Kallar caste near Madurai in Tamil Nadu, India.
Development looms large among the Kallar, what Pandian describes as a ‘moral horizon’ that is an impetus to transform people’s lives and the material environment.
In presenting an impressive breadth of historical material alongside ethnographic description he shows the remnants of colonial rule in contemporary virtues, contributing to understanding the ‘postcolonial self’.
How do people come to live as they ought to live? Crooked Stalks seeks an answer to this enduring question in diverse practices of cultivation: in the moral horizons of development intervention, in the forms of virtue through which people may work upon their own desires, deeds, and habits, and in the material labors that turn inhabited worlds into environments for both moral and natural growth. Focusing on the colonial subjection and contemporary condition of the Piramalai Kallar caste-classified, condemned, and policed for decades as a "criminal tribe"-Anand Pandian argues that the work of cultivation in all of these senses…
A Duke with rigid opinions, a Lady whose beliefs conflict with his, a long disputed parcel of land, a conniving neighbour, a desperate collaboration, a failure of trust, a love found despite it all.
Alexander Cavendish, Duke of Ravensworth, returned from war to find that his father and brother had…
I am an anthropologist of development who has conducted ethnographic research in India, Indonesia, and more recently, Australia. Throughout my career I have grappled with questions of how power works in development, particularly in and through processes of self-making. I seek new theoretical tools to examine these questions, but always grounded in the realities of the everyday. I came of age when post-development critiques were dominant, but both my idealism and cynicism have been tempered by working alongside local development actors. In my work I try to give readers a sympathetic portrait of their lives, beliefs, and hopes, and how these shape practices, relationships, and consequences of ‘development’.
Holly High addresses a question that puzzles students of development studies: why do people engage in development programs when they have such a poor record of success?
It is not due to a lack of cynicism or suspicion. Rather High shows that rural Laos residents continue to hold both unconscious and social desires for development, producing a “shared delirium” that contains its own rationalities.
Notably,Fields of Desire brings Lacanian and Deleuzian theories to the anthropology of development: a welcome respite from Foucault.
It is also an evocative ethnographic account of the experience of poverty, and poverty reduction programs in a Lao village.
High's argument is based on long-term fieldwork in a village in Laos. The village was identified as poor and was the subject of multiple poverty reduction and development interventions. This book looks at how these policies were implemented on the ground, particularly at why such apparently beneficent interventions were received locally with suspicion and disillusionment, often ended in failure, and yet, despite this, were also able to recapture people's desires. High relates this to the ""post-rebellious"" moment in contemporary Laos, the force of aspirations among village residents and locally grounded understandings of the ambivalence of power.
I have worked all my adult life trying to understand the implications of the insight that the economy depends on the environment for all its materials, energy, and assimilation of all its wastes. What began as academic curiosity developed into concern about the urgency of a transition to a post-growth economy, especially in rich countries. Justice requires that those most responsible for ecological overshoot reduce their demands on nature furthest and fastest so that those least responsible but suffering the worst consequences can also flourish. I hope you find the books I have chosen will help you take informed action to bring about the transition to a post-growth society.
It's been said that imagining the end of the world is easier than imagining the end of capitalism. Sadly, I think this is true. The ideology of capitalism, cultivated and promoted by marketing, media, governments, and many international institutions such as the World Bank and the International Monetary Fund, makes it difficult to imagine alternatives to capitalism.
I learned much from Wolfgang Streeck, who reminds us of the multiple stresses and strains that, separately and together, could result in capitalism's demise. I found this both worrying and empowering.
If we don't think outside the capitalist box, we will unconsciously limit the scope of change needed to confront capitalism's abject deficiencies. This will frustrate an intentional transition to a post-growth society.
After years of ill health, capitalism is now in a critical condition. Growth has given way to stagnation; inequality is leading to instability; and confidence in the money economy has all but evaporated.
In How Will Capitalism End?, the acclaimed analyst of contemporary politics and economics Wolfgang Streeck argues that the world is about to change. The marriage between democracy and capitalism, ill-suited partners brought together in the shadow of World War Two, is coming to an end. The regulatory institutions that once restrained the financial sector's excesses have collapsed and, after the final victory of capitalism at the end…
I’ve always loved technology. I like the constant change, the sense of creativity and invention, of how it can act as an incredible force for good and human progress and betterment in the world. I can’t remember a time when I wasn’t tinkering with gadgets—taking radios apart to mend them or learn how they worked; designing electronic circuits for music synthesis; programming computers. But I’ve also always been interested in politics and the complex intersection of technology and public policy. So much so that most of my working life has been spent at this intersection, which is why I love these books—and hope you will too.
Virginia Eubanks writes in an incredibly immersive and engaging style, making her book as compulsive as a work of fiction—and equally hard to put down. It exposes the deeply toxic consequences of the way automated decision-making increasingly dominates our public institutions, creating a sort of “twenty-first century digital poorhouse”.
This automated inequality denies citizens their humanity and any sense of agency, condemning them to the sort of negative moral judgments and cycle of decline and despair that would have been familiar to Charles Dickens in his day.
In Indiana, one million people lose their healthcare, food stamps, and cash benefits in three years-because a new computer system interprets any application mistake as "failure to cooperate." In Los Angeles, an algorithm calculates the comparative vulnerability of tens of thousands of homeless people in order to prioritize them for a shrinking pool of housing resources. In Pittsburgh, a child welfare agency uses a statistical model to try to predict which children might be future victims of abuse or neglect.
Since the dawn of the digital age, decision-making in finance, employment, politics, health and human services has undergone revolutionary change.…
The Duke's Christmas Redemption
by
Arietta Richmond,
A Duke who has rejected love, a Lady who dreams of a love match, an arranged marriage, a house full of secrets, a most unneighborly neighbor, a plot to destroy reputations, an unexpected love that redeems it all.
Lady Charlotte Wyndham, given in an arranged marriage to a man she…
Ever since I first visited a prison during college and was shocked by its horrific conditions, I’ve been fascinated with America’s punitiveness—our tolerance for harsh, dehumanizing punishments. I pursued a Ph.D. in criminology in order to better understand the politics of crime and justice. I am constantly searching for “political space” within which to pursue meaningful criminal justice reform without provoking a punitive backlash. I was previously an associate professor of sociology at the University of Massachusetts Boston, and I am now a lecturer in criminology at the National University of Ireland Maynooth.
The Color of Welfare is a classic text on the history of American social policy.
The American welfare state was created by President Franklin D. Roosevelt’s New Deal in the wake of the Great Depression. Quadagno explains how Roosevelt compromised with conservative southern members of Congress in order to enact the New Deal into law. These consequences shaped early anti-poverty policies in ways that disproportionately excluded African Americans by design.
Quadagno then traces how this legacy of racially discriminatory social policymaking continued through President Johnson’s War on Poverty in the 1960s. The Color of Welfare taught me why the American welfare state is so underdeveloped compared to the nations of Western Europe and why it is characterized by so many racial disparities.
From Reconstruction to Lyndon Johnson and beyond, Jill Quadagno reveals how American social policy has continuously foundered on issues of race. She draws on extensive primary research to show how social programmes became entwined with the civil rights movement and subsequently suffered by association at the hands of a white backlash.
I’m a historian of Latin America and a professor at California State University, Los Angeles. I write about Chile’s labor and social history in the twentieth century. As a historian, I am especially interested in understanding how working people relate with public institutions and authorities, what they expect from the state, and how they have organized and expanded social and economic rights. While my research centers in Chile and Latin America, I also look to place regional debates in a transnational framework and see how ideas and people have moved across borders. I like books that bring working people’s diverse voices and experiences.
It is difficult to find an accessible and comprehensible history of the welfare state in the United States. But this book does exactly that. Premilla Nadasen writes an engaging overview of the welfare rights movement and the role played by radical Black feminist organizations. By analyzing the primary campaigns of the movement for welfare reform throughout the 1960s and 1970s, the reader gets a complete picture of the main actors involved and their political demands.
The welfare rights movement was an interracial protest movement of poor women on AFDC who demanded reform of welfare policy, greater respect and dignity, and financial support to properly raise and care for their children. In short, they pushed for a right to welfare. Lasting from the early 1960s to the mid 1970s, the welfare rights movement crossed political boundaries, fighting simultaneously for women's rights, economic justice, and black women's empowerment through welfare assistance. Its members challenged stereotypes, engaged in Congressional debates, and developed a sophisticated political analysis that combined race, class, gender, and culture, and crafted a distinctive, feminist,…
I'm an economic anthropologist and teach classes and conduct research in this area. Economic anthropology is different from economics in that it questions many of the things that economics takes for granted. For example, most economists assume that allocating goods through the market by buying and selling is the best way to organize human communities. Economic anthropologists have shown, in contrast, that many societies have been organized according to other exchange principles. In fact, some of the oldest communities in the world, such as Sumer and Babylon, based their economies around elaborate systems of redistribution, in which every citizen was guaranteed food shares.
We often think that unemployed people are lazy or lack ambition.
Ferguson shows how in certain parts of the world the problem is not indolence but the fact that there are simply not enough jobs for all those who need employment or would like to work. With the acceleration of automation, offshoring, and artificial intelligence this situation could become far worse and ultimately create a great deal of social and political instability.
Ferguson documents how a number of states around the world have adopted universal basic income programs, in which poor people are provided funds by the government with no work requirements or other strings attached. The book shows how changing our thinking about the morality attached to work might actually create more stable societies.
In Give a Man a Fish James Ferguson examines the rise of social welfare programs in southern Africa, in which states make cash payments to their low income citizens. More than thirty percent of South Africa's population receive such payments, even as pundits elsewhere proclaim the neoliberal death of the welfare state. These programs' successes at reducing poverty under conditions of mass unemployment, Ferguson argues, provide an opportunity for rethinking contemporary capitalism and for developing new forms of political mobilization. Interested in an emerging "politics of distribution," Ferguson shows how new demands for direct income payments (including so-called "basic income")…
This book follows the journey of a writer in search of wisdom as he narrates encounters with 12 distinguished American men over 80, including Paul Volcker, the former head of the Federal Reserve, and Denton Cooley, the world’s most famous heart surgeon.
In these and other intimate conversations, the book…
I’m a historian of Latin America and a professor at California State University, Los Angeles. I write about Chile’s labor and social history in the twentieth century. As a historian, I am especially interested in understanding how working people relate with public institutions and authorities, what they expect from the state, and how they have organized and expanded social and economic rights. While my research centers in Chile and Latin America, I also look to place regional debates in a transnational framework and see how ideas and people have moved across borders. I like books that bring working people’s diverse voices and experiences.
What does remain of the old welfare institutions of the mid-twentieth century? How has neoliberalism cut social infrastructure? Javier Auyero looks at welfare and public services in present-day Argentina, a system that, despite the crisis, continues to offer some form of protection to impoverished working families. The book is fascinating and demonstrates how “waiting” has come to define how poor people relate to the state and access rights and benefits.
Patients of the State is a sociological account of the extended waiting that poor people seeking state social and administrative services must endure. It is based on ethnographic research in the waiting area of the main welfare office in Buenos Aires, in the line leading into the Argentine registration office where legal aliens apply for identification cards, and among people who live in a polluted shantytown on the capital's outskirts, while waiting to be allocated better housing. Scrutinizing the mundane interactions between the poor and the state, as well as underprivileged people's confusion and uncertainty about the administrative processes that…
