Progress in Development Studies

From the 1990s onwards, ethnic minorities in Latin America have been granted collective property rights to protect their natural livelihoods and culture from extractivism and armed conflict. In the Colombian case, this legal innovation was largely the product of Afro-Colombian communities’ activism around cultural identities whose legal outcomes have been celebrated in post-development literature as evidence for subaltern groups regained self-determination and emancipation from unsustainable extractivist development models and violence. While other authors have since pointed to collective land rights’ essentializing tendencies and actual limitations in challenging extractive capitalism, including the Colombian drug economy, less attention has been given to what explains their limited outcomes in securing alternative livelihoods. Drawing on evidence from two Afro-Colombian communities, this article argues that ethnic land rights tend to disregard the communities’ own material entanglement with extractivist capitalism and that this complicates the search for effective ways of securing ethnic communities’ livelihoods.

This article examines how caste shapes access to credit in India’s formal and informal lending markets. Using nationally representative data from the India Human Development Survey (2011–2012), we analyse loan application rates and loan amounts and compare outcomes between General Castes (GC) and three lower-caste groups: Other Backward Castes (OBC), Scheduled Castes (SC) and Scheduled Tribes (ST). We find that GC households are more likely to apply for and receive larger loans from formal banks, while lower-caste households rely more heavily on informal moneylenders. A substantial share of these credit gaps—particularly in bank lending—remains unexplained by observable characteristics, pointing to potential caste-based discrimination. In contrast, moneylenders do not appear to penalize lower-caste borrowers to the same extent and, in some cases, lend more than expected to OBC households. These findings suggest that entrenched caste hierarchies continue to influence credit access in India, with formal institutions reinforcing rather than correcting social inequalities.

Individuals experiencing poverty face dual indignity: material deprivation and engagement with stigmatizing social policy. Universal Basic Income (UBI) is often pitched as a dignifying alternative to both challenges. This article presents a 2-year ethnographic investigation within a UBI pilot in South Indian urban slums. I explore the dignifying potential of ‘UBI way’—unconditionality, universality, individualization, regularity—of delivering cash. Participants report enhanced recognition, strengthened social relations and increased agency through the intervention’s design features. Importantly, the narratives accompanying the delivery of a UBI were key to these experiences of dignity. This study also presents a novel conceptual framework to operationalize dignity, based on recognition, relationality and autonomy, aiming to make dignity a ‘useful’ concept in development policy and practice.

During the COVID-19 pandemic, governments widely recognized a duty to ensure global access to vaccines. What this duty entailed, however, became highly contested. I highlight how different actors formulated this duty and the political consequences that this duty-making had during the pandemic and its aftermath. I show that wealthy countries acknowledged a duty to share vaccine doses, while activists and Global South governments formulated a duty to share the ‘vaccine recipe’. I suggest moreover that the pandemic also facilitated the emergence of a negative duty ‘not to hoard vaccines’—in addition to a duty to help. I argue that global crisis response should seek to mobilize global solidarity initiatives (duty of charity) and simultaneously limit the negative consequences of countries’ own domestic responses (duty of justice).