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Development Dialogue 19 | Participatory art as an alternative project monitoring tool? How an INGO is using picture diaries in Timor-Leste

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International development projects need to be monitored to see whether they are on the right track. Although the logical framework (log frame), which depends on a standard indicator for monitoring project outcomes, is widely used, it often proves insufficient in capturing progress made by beneficiaries. In this blog article, Young-Gil Kim discusses why alternative monitoring systems are needed and introduces picture diaries as an alternative monitoring tool . He shows how international NGO ThePromise has used these diaries in Timor-Leste to hear from illiterate children and argues that participatory arts have the potential to capture project progress in contexts where conventional monitoring systems frequently encounter challenges.

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The log frame: a silver bullet?

While I was working for an aid funding agency (which I did for around eight years), I frequently used the log frame — a monitoring tool in which inputs and activities yield short-term outputs and long-term results — to monitor project progress. Regardless of whom I worked with — UNESCO, the ILO, the UNDP, and so on — the log frame was consistently employed. I kept wondering whether it was truly the silver bullet it was being portrayed as. Briefly speaking, it is a rigid tool  that relies on quantitative surveys. Development practitioners with statistical skills use it to observe causal relationships between the input/activity and output. However, in other development sectors such as governance projects, causal relationships are often more complex, and it takes much longer to see changes.

Some time later, when talking to volunteers working for international NGO ThePromise who were implementing an educational project in Timor-Leste, the question popped up in my mind once again when Jisu An[1], one of the volunteers, told me that monitoring educational progress in illiterate children was challenging because good indicators seemed not to exist. Even if they did, she said, because the children targeted by the project are mostly illiterate, surveying them on paper seemed counterintuitive.

I decided to study the problem by delving into the literature on the topic. I found that the international development arena, saturated with the log frame, leads us to believe that it upholds a profound tradition, while the reality is quite different. First, it was “originally created as a planning tool for military purposes” in the US and later adopted by USAID in the 1970s . Second, the log frame is “virtually unknown outside the development community, and it is noteworthy that it has not been adopted to any great extent elsewhere.” Thus, there is concern that the log frame is “[used] indiscriminately across all programs in the development scene regardless of the nature of the work being measured: from agriculture to human rights, from micro-finance to culture.” This might also be the case for ThePromise, I thought, which might explain why they were facing challenges. I spoke to volunteers such as Jisu An about their work for ThePromise and presented some of my observations and findings at the recent Development Dialogue conference, which I also discuss in this article.

 

Tracking the progress of a teaching programme in rural Timor-Leste

ThePromise is an NGO (with its HQ is in Seoul, South Korea) that seeks to “provide better opportunities” in several developing countries by conducting projects ranging from education, water and sanitation/hygiene, and disaster relief to credit cooperative initiatives. In Timor-Leste, the NGO in 2023 focused on the education sector and was active in a few rural, marginalized areas inundated with challenging educational conditions. This includes mostly illiterate children, teaching methods not provided to many Timorese teachers, insufficient teaching materials, and parents not paying adequate attention to their children’s education. A team of ten South Korean volunteers had been dispatched there, where they taught children in two kindergartens to strengthen the educational environment of the community and improve education standards. Monitoring the project’s progress through the log frame was one of their important tasks.

This proved challenging due to the high illiteracy rate and the young age of many of the children they taught. Hence, they could not complete survey forms specified in their log frame. After having several meetings by themselves, the teachers decided to use picture diaries as an alternative to the survey. After each class, children drew pictures of how they experienced the lesson. The aim was for teachers to monitor their progress effectively using these picture diaries.

Picture 1: Adu’s Picture Diary on 15 March 2023
Picture 2: Adu’s Picture Diary on 10 May 2023

 

 

 

 

 

 

These two picture diaries were drawn by a Timorese child named Adu. The left-hand diary depicts Adu’s reflections on his daily class on 15 March 2023, while the picture diary on the right, drawn a mere two months later, demonstrates a noticeable improvement in Adu’s ability to articulate his daily learning experiences — the pictures are more detailed, and Adu’s writing has progressed from simply adding individual words to writing complete sentences.

This led me, as an independent researcher who once questioned the widespread use of the log frame, to ask whether participatory art could serve as an alternative to the log frame tool for monitoring project progress. Participatory art is gaining traction in the international development arena because it offers spaces for envisioning futures and cultivates critical thinking. Inspired by the MSC method, I interviewed four Korean teachers who assessed around 200 children’s picture diaries for four consecutive months. They all felt that the diaries were a good tool for children to express themselves. One teacher for example stated:

I believe that the picture diary is a good tool for monitoring children’s educational progress. When we introduced it in the early stages of our education programme, children rarely expressed themselves; there were no writings and no pictures. As time went by, their ability to express themselves improved. Some of them could articulate their thoughts on sketchbooks in written form as well as through pictures. I also observed that in the early stages, children just added a few words in their sketchbooks, whereas a few weeks later, they started to write in full sentences, articulating themselves better than before. I think the picture diary serves not only as a good tracking tool but also as a means to encourage children to express themselves freely.

Another teacher felt that more research was needed to assess its effectiveness as a monitoring tool, stating, “I […] think that three months is not a sufficient timeline to see any tangible changes in [the children’s way of expressing their experiences].” Overall, the teachers thought that the diaries were primarily a means for children to express themselves. Their effectiveness as an alternative monitoring system — and that of participatory art in general — therefore still needs to be determined. Participatory art could perhaps complement conventional approaches such as the log frame, especially in contexts where surveys cannot be used, until its effectiveness as a monitoring tool has been further investigated.

References

Davies, R. (2005). The ‘Most Significant Change’ (MSC) Technique: A Guide to Its Use. UK: Care International.

Flower, E. and Kelly, R. (2018). Arts-based research practices and alternatives: reflections on workshops in Uganda and Bangladesh. Changing the Story Working Paper No.3

Fontes, C. (2016). The What and the How: Rethinking Evaluation Practice for the Arts and Development. In Stupples, P. and Katerina Teaiwa (eds). Contemporary Perspectives on Art and International Development. Taylor & Francis. pp. 238–251.

Hailey, J. & Sorgenfrei, M. (2004). Measuring Success: Issues in Performance Management. Occasional Paper Series 44, Oxford: INTRAC

Mkwananzi, W.F., Cin, F.M., and Marovah, T. (2021). Participatory art for navigating political capabilities and aspirations among rural youth in Zimbabwe. Third World Quarterly, 42(12), 2863–2882.

Stupples, P. and Teaiwa, K. (2016). Introduction: On Art and International Development. In Stupples, P. and Katerina Teaiwa (eds). Contemporary Perspectives on Art and International Development. Taylor & Francis. pp. 1–24.

Tools4Dev website: https://tools4dev.org/about/

[1] Thanks go to Jisu An who helped shape my thoughts on the issue through our many interesting discussions and for providing valuable input into the article.

Opinions expressed in Bliss posts reflect solely the views of the author of the post in question.

About the author:

Young-Gil Kim is a PhD student at the University of York, UK. He worked as a visiting researcher at the Center for Korean Studies (CKS) in the National University of Timor-Leste (UNTL) in 2023.

 

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Development between Extraction and Compassion

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Extraction was central to the colonization of half of the world in the twentieth century, having played a key role in enriching already wealthy countries. But while colonization seems to belong to the past, the extractivist mindset based on the notion of extraction continues to pervade all aspects of our lives. In this blog article, a condensed and partial version of the inaugural lecture given by incumbent ISS Rector Ruard Ganzevoort on 12 October 2023, Ganzevoort discusses how extractivism shapes our lived realities and proposes a radically alternative approach to extractivism rooted in compassion.

In recent years, a new ‘Space Race’ has emerged, but instead of states trying to send rockets to space, this new one is centred on resource extraction. Corporations and start-ups are now seeking to extract resources from neighbouring planets and even asteroids — and programmes are being launched that bring them closer to doing so.

I confess that I am overwhelmed by the technological skills that make such endeavours possible. It is amazing that we can send humans to the moon and even actively envision journeys to other planets. And yet… There is something fundamentally unsettling about this story. What is deeply disturbing about this story is the unencumbered thinking about extraction — treating territories as terra nullius, no one’s land, just because the state or the population is not recognized by us, implementing laws alien to that land, and defending mostly the interests of the colonizers. And especially worrisome are the treaties that colonizing countries conclude in order to divide the territories between them without acknowledging the intrinsic rights of people indigenous to those territories.

Of course, one might object that these territories in space are uninhabited and that there are therefore no humans, animals, or other life forms whose rights might be compromised by our explorations and extractions. But first of all, that was also the argument in the past when the indigenous populations were not recognized as people with rights. It still happens in contemporary land grabbing at the expense of indigenous ethnic minority groups, pastoralists, and peasants who need the land the most. It is still the argument when we discuss the intrinsic rights of nature. And secondly, it is completely beside the point I want to make. That point is that such endeavours are emblematic for the extractivist agenda and attitude that has been so dominant and now is so contested in the development discourse. It is linked to the agenda of neoliberalism.

 

On the origins of extractivism

The concept of extractivism has migrated from its original location in the context of mining and producing raw materials and natural resources, usually shipped out of producing countries without much processing in the country of origin. In colonial times, this was of course the dominant model for North-South international trade. Countries like the Netherlands, England, and Spain would conquer or claim territories on other continents with the main purpose to extract valuable natural resources and produce whatever they could not grow in Europe.

Today, countries don’t officially call these activities colonialism anymore, but the underlying model has not changed. In many places, economic development is defined in terms of trading possibilities and trading is often focused on those resources and products that can be sold to strong economies like Europe and the USA, and increasingly also China. Even when we buy fair trade and organically produced coffee and cocoa (things we want and cannot produce ourselves), even when we improve local economies by stimulating the local processing of these resources, we are still working within the extraction-based economy in which the rest of the world serves the needs of the economic and political centers of power.

But extraction is not yet extractivism[1]. Extractivism refers to a philosophical perspective that questions the broader discourse of the mindset and cultural frameworks of extraction. It is a mindset that is pertinent to our thinking about development, about politics, about economy, and much more. It is a cultural framework underlying a significant part of at least European cultures and that is central to many geopolitical dynamics.

This extractivist approach is found everywhere and it may be helpful to explore some of these fields and reflect on the nature and consequences of extractivism. Beyond the first dimension of extraction — Planet Earth and other territories — we can reflect on extraction in the dimensions of finance, time, data, relationships, religion, and knowledge. Some of these dimensions operate primarily on the systemic or institutional level; other dimensions play out mostly on the individual level, which shows that it is indeed a dominant perspective across our personal, social, and organizational existence. I don’t try to be comprehensive in any way, and I will certainly generalize far too much, but I only aim to show how widespread and taken for granted this perspective is. Below, I briefly show the extractivist approach at work in our daily lives.

 

Financial

The more complex financial systems are, the further they move away from intrinsic value and the more they are part of an extractive system. Extractivism in a financial sense is visible in the accumulation of wealth on the one hand and debt on the other. In fact, following credit theories of money we can claim that money is identical to debt, only seen from the opposite perspective. Development is often financed by loans that create a new dependency and reinforce the dominant economies of the Global North while at the same time creating a market for the North to sell our superfluous or even defected products, thus extracting even more from the Global South under the guise of development. By providing money, we are therefore creating more debts and in fact, global debt (as a share of global GDP) has tripled since the mid-70s.

 

Data

It is well understood by now that there is no such thing as free data.[2] While Big Tech wants us to believe they are creating new possibilities for us to connect and communicate and to access unlimited data and information, the reality is the other way around. By using Facebook, Netflix, Tiktok, and whatever we have on our smartphones, we are allowing these companies to gather data about us and our societies. We are not watching Netflix; Netflix is watching us. The surveillance society that has become possible through data technology is not only a threat for individual privacy. By extracting data, it creates power for the state and for commercial organizations that was formerly unheard of.

 

Time

Extractivism is not only present in the actions and structures of institutional powers. It is also part of our own cultural attitude. At least in the West, I must add, because I don’t want to generalize too much across cultural differences, although cultural globalization is visible everywhere and Western culture remains dominant in many parts of the world and is propagated through commercial activities and especially popular culture. One dimension in which this plays out is how we relate to time. Expressions like “wasted my time” and “you have to get the most out of it” or “YOLO, You only live once” reveal this extractivist mentality.

The idea that time is a commodity of limited supply also leads to a perversion of how we look at ageing, again especially in Western cultures. The older people get, the less productive time they have left and therefore the less value they represent. In contrast, we can also see cultures where old age represents not a lack of future time but a richness of experiences.[3]

 

Relationships

The commodification of time is paralleled in a commodification of relationships. The most dramatic version perhaps is found in forced marriage, sexual or domestic abuse, and marriage murders. But it is much broader. Modernization and industrialization have led to differentiation in tasks and activities and therefore also in relationships. Colleagues, friends, family members, neighbors, caregivers, trade partners… Many or all of these relational categories could coincide in pre-industrial times but are now commonly organized through different and separate relational spheres. And although there is in many cases still a good degree of mutuality and intrinsic value, there is also at least the risk of commodification where relationships are evaluated for their utility in satisfying specific needs.

 

Religion

And then religion, which I mention specifically because my chair here at ISS is in Lived Religion and Development. Religion can easily become part of the extractivist mindset for example when it takes on magical characteristics. Especially in critical circumstances, people may turn to religion trying to avoid imminent danger. In contexts of poverty, there is a strong temptation to follow prosperity preachers who claim that their approach to religion will bring health, material wealth, and much more. Religious leaders may of course act with sincerity, integrity, and humility, but they may also capitalize on their charisma and extract power, honor, and money from the community they are leading.[4]

I may note here one interesting parallel between missionaries and humanitarian aid organizations. Both are not only engaged with a society in need, usually far from their homeland and constituency. They also both typically share stories about their work in the field, highlighting the dire predicament in which they find the people they want to reach, the beneficial effects of their intervention, and the impact of the financial support of their donors. Everybody wins. The receivers of care or mission are supposed to benefit, the donors can feel good, and the missionaries or aid workers remain in business. Good intentions notwithstanding, both missionary and humanitarian work can easily turn out to be extractive sectors, and in fact, examples of white saviourism. The challenge is to explore alternative spaces of local agency.

 

Knowledge

Finally, and added here specifically because it regards us as an academic institution, is the role of extractivism in the generation and distribution of knowledge. The contemporary movement of open access and open science is at least trying to correct the perverse system in which public money and the individual drive of researchers have been exploited by commercial organizations.

But there is more. Even an academic institution like ISS that proudly carries the banner of social justice and invests in what we call Recognition and Rewards can in fact perpetuate a competitive rat race for especially younger scholars, whose energy and ambition are being used to further the academic reputation of the institute. Are we really building a nurturing and secure environment in which people can grow under fertile circumstances, or are we just as extractive as we reproach other institutions to be?

And even more seriously. Do we truly embrace different epistemologies and forms of indigenous knowledge, also when they come from other, previously colonized parts of the world? Or do we hold on to our Eurocentric model of knowledge generation and transmission, in which students from the global south are part of our business model, leading to the continuation of North-South knowledge-power dynamics and a potential brain drain from the south? I am not doubting anyone’s intentions, but we also need to reflect on our own role in development studies.

 

Compassion as radical alternative to extractivism

Maybe you are not convinced by every single example that I mentioned, but I hope that you can follow me when I suggest that extractivism is central to the Western mindset and potentially also influences other cultural contexts. It is at least, I would say, very much present in development discourse and practices. Can we reconceive development in non-extractive ways? We can learn from the debates about decoloniality and degrowth or post-growth. But if extractivism is an underlying cultural mindset that plays out across many domains of how we interact with the world around us, then we also need an alternative fundamental mindset that leads to different ways of relating to the world.

This alternative mindset may go by many different names. One concept that I personally find very appealing is compassion. Compassion is not a soft-hearted emotional response; it is a virtue that is developed over time through a long series of warm and painful experiences, hard and daily choices, honest reflection and introspection, and especially concrete actions. It is also a virtue that is central to many global and indigenous worldviews and religious traditions and therefore can be seen as a core element of human wisdom accumulated over many centuries, as religious studies scholar Karen Armstrong (2010) has outlined.

The concept of compassion combines three interrelated aspects that are relevant for our considerations today. First, it takes its starting point in recognizing that everything is connected. Second, the concept of compassion implies being willing to be affected by ‘the other’, be it fellow humans, animals, future generations, or anything else. “Willingness to be affected”. And then the third aspect of compassion is turning that awareness and willingness to be affected into action.

But this action can no longer be the paternalistic expert-driven top-down form of helping that dominated older paradigms of development and care. It must be based in the awareness of interconnectedness and accountability and therefore breathe the values of mutuality, equality, and justice. To quote the famous words of Aboriginal scholar-activist Lilla Watson: “If you have come here to help me, you are wasting your time. But if you have come because your liberation is bound up with mine, then let us work together.”

[1] Riofrancos (2020) offers an even more precise differentiation between extractivism as the policies and ideologies involved in extraction processes and extractivismo as the, especially Latin American, discourse critically reflecting on this.

[2] See Ganzevoort (2020) for further reflections on data and humankind.

[3] Nicely captured in the recent PhD thesis of Constance Dupuis (2023).

[4] See Sanders (2000) for an insightful analysis of charisma in early Christianity and in contemporary cases.

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[/vc_column_text][vc_separator color=”custom” accent_color=”#a80000″ css=”.vc_custom_1594895181078{margin-top: -15px !important;margin-bottom: 10px !important;}”][vc_column_text]Opinions expressed in Bliss posts reflect solely the views of the author of the post in question.[/vc_column_text][vc_separator color=”custom” accent_color=”#a80000″ css=”.vc_custom_1594895181078{margin-top: -15px !important;margin-bottom: 10px !important;}”][vc_column_text css=”.vc_custom_1697115459063{margin-top: 0px !important;}”]About the author:

Prof.dr. (Ruard) RR Ganzevoort is the rector of the International Institute of Social Studies in Den Haag (part of Erasmus University Rotterdam) as well as professor of Lived Religion and Development.

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