 So ben y gallwn am gweithio i fynd o'r cadw i'r rhaglion a'r cyfredinol i ddod y gallwn bethau cyfredinol. Yn cyfredinol, mae'n gofyn gan y pethau ar hyn, ac mae'n gweithio ar gyfer y gyfer hynny ymgylch yn rhaglion y rhaglion y cyfredinol. ac na wnaeth hynny yw'n cael eu siŵr cynydwch ar y agedeithio ar y barat, yw cyfnod siŵr wedi'i ysgrîl ar y ges. Yn y cydweithio'r context, y dweud yn ddaw wedi'i gwneud y defynol ac mae'n cydweithio'r cyfrydiau ar y cyfnod a'r amlwg fwy yw, yn llawer o'r cerdd mygoedd, ar gyfrifio, gemodol biranol gwirionedd, cofnod o dd模l iawn i'r cyfnod, ond yn y syniadau efallai ar ymddangos o losu allan o bwyl hollol yn y cysylltwyr oesafol yn hwnnw, ond yn ystyried yn bwyl hollol, sydd gennych yn ysgrif Llwywysol yn y cyfnod yma yn 2020 yma. Ond dyna bod hynny'n ddiwedd i amddangos hwyl gyflawn o Chwyrsol Fawr, ond opeth geiswyrnol i gyrch, ond wedi symud y gallwn gweithio g freelyn y cydwyr y developedol, rydych chi'n gofyn ar gyfer mor antiracismu sydd wedi amgylchedd ar gyfer mwyaf arweithgol. Bydd y bydd hyn yn oes o amlwg gweithio o'r amser o'r dweud o gwneud o'r antiracismu a'r antiracismu ychydig ar gyfer cyfnodg yma oedd ymlaen nhw'n siaradol ydych chi'n cael eu grannu a wahanol o'r cyflwyno ymlaen nhw ymlaen nhw'n cyfle maen nhw'n cyflwyno ymlaen nhw'n cyflwyno. mae'n ysgrifennu cyfnod o'r ddaeth ei hunain yn fagrwyd, mae rhaid yn ymarhag o'r berthynas, yn ddiwrdd, mae'n olyw o'r rhysgu o'r rhain gyda'r dros ymlaen, i'r rhaid i'r rheoli'r celystiad yn ei ddyliadau. Mae'r selfau yma, gyda'r blaen, fyn y gallwch gwneud o mi'n ffordd i ddweud o'r hollu ydych chi'n adnodd a'r adnodd a'r adnodd, a'r adnodd a'r adnodd yn ffwllwch, ychydig i'n cyhoedd o'r cwyl yn gyflaen. Felly, mae'n gweithio i'r ffrifwrdd yw'r eich cyflaen i'r bwysig o wath ennill, ond mae'n gweithio i'r adnodd yw cael ei hynny. I yw'r adnodd yn gweithio i'r adnodd yn ei hwn. Ond mae'n gweithio ar y bwysig a'r adnodd a'r adnodd Something that actually makes meaning in society. So that's not reporting on a truth that promotes an already decided idea. Narratives may not always be avert sometimes their implicit. So for example a well-known development narrative might be that all aid is beneficial despite some of the inefficiencies that we know are live and well in the aid system. Also despite issues like loans yn oed i ni i ddodol iawn. Ond y gallwn i'r rhaglen i ni i gweithio y ddau yn ymdegol, yna'n gweithio lleol ar gyfer'u cymdeithasol yn ymdegol i'r rhaglen i ni i ei wneud, ond, yna'n gweithio'r rhaglen i ni i gweithio'r rhaglen a'r wych er mwyn o'r ffordd o wneud yn ymdegol, yn ymdegol, a'r wych gyda'r cyfnodau. Mae'r rhaglen i ni i wneud ymdegol a'r wych yn ymdegol yna'r amddangos gan eich oeddaeth, ac yn gwneud i'r llwyddoedd yn y rhan, mae'n oeddaeth yng nghylch iawn yn ysgolio'r adegau o'u adegau yn ysgolio'r adegau, oedd y cyflwyngau sydd yn golleg o'r adegau o'u adegau yn ysgolio yn ysgolio'r adegau, yn ysgolio'r cyflwyngau oeddaeth yn ysgolio'r adegau. A'i rwy'n nhw'n gweld i'r adegau a'u adegau mae'r bwysig iawn yn ymddangos i'r maen ddiolaeth scol, ond mae'r bwysig iawn yn ddefnyddio y lling sy'n dweud gyda'r os lle i fyny yn gweithio ymddangos ei ystyried. Yn bod o'i cymaint hwnnw i ddechrau ei rhoi, mae erbyn ni fwy gwaith, mae yna gwestiynau i ddechrau i ddisgrifennu taru atweud â'r dynosaad, mae'r mhugwch yn ddeghwyl iawn. Rwy'n cwestiynau i ddach, doedd yn cael eu ddweud a'r gweithoedd. between people and lastly there's this argument that a narrative holds within it conceptual ideas and so we're often actually drawing on those conceptual ideas in the work that we do in sustainable development to actually influence and guide policy and guide practice. The last thing to note is that what is said in a narrative can be as important what is unsaid so I'd like to share two examples of some narratives here. naritwys�리? Yn dwi'n ddefnyddio â Ysbryd yr ysbryd yr Ysbryd yr Ysbryd yr Ysbryd ar two main causal factors. The first being poor governance, which really suggests responsibility for severe hunger lying with the Kenyan state. You've also got climate impacts, which for many people often suggest a natural vulnerability to hunger. In narrative B we have something that says severe hunger among marginalized populations in Kenya is a consequence of foreign occupation and rule and dominance of food for export markets that came with that rule. Poor terms of trade, administrative and financial challenges of non-self-governance that over time have left the nation vulnerable to climate change. So what you see here is some joint responsibility for hunger going across countries the nation state Kenya now but also the previous state that was ruling which was Britain. You see a much more complex picture of a range of factors all coming together to cause severe hunger and actually climate change is no longer seen just as a natural occurrence. The vulnerability to climate change is actually being related back to another a few other things and so what is important to note is that the two narratives are likely to lead to quite different policy responses or practice responses in the work that we do. So with some of those definitions and examples laid out I want to talk a little bit about where leadership around our anti-racist narratives is coming from and particularly in relation to some of the issues that we work on in sustainable development. So it's important to say upfront that South Asian and African academics including from their diaspora have really led the way in talking about the importance of the colonial and anti-racist narrative and discourse as part of movements towards racial equality. We also have a very recent kind of resurgence in news and policy discourses around repatriation, reparations, sovereignty has been a big debate particularly in relation to sovereignty of the Caribbean states from the British monarchy and there's been lots of discussion about dignity through the Black Lives Matter movement. We also know that there's been a big discussion about public figures in particular we had the Rosemouth form movement that was really talking about how people from British government that led and administrated over colonial occupation and rule and people trafficking that came with that. The discussion is should they be celebrated in society or not so there have been a lot of places that anti-racist narratives have emerged that's either directly or slightly related to the work of international development. So what has IIUD contributed to this emerging conversation that's underway? We've recently published some research called discomfort to discovery it's some research around anti-racist storytelling in the development sector. The research really set out of a simple research question which was is IIUD content maintaining or continuing racism? In that work we had to define our own idea of racism we set that out as being a political and economic hierarchy that is anchored in this idea of white superiority in relation to cultures, knowledge systems, institutions, also in relation to having privileged access to rights and resources and we also acknowledge the fact that in that hierarchy you have Black cultures, knowledge systems, institutions being placed at the bottom of that hierarchy in a position of inferiority that also led to reduced access to rights and resources. With that definition of racism set out we were able to work with an academic from Leeds University Dr Laura Hernandez and together we co-created what we call a narrative analysis framework. It had six dimensions of racism that academic literature suggested were dominant really in development storytelling. I'm not going to go through all six dimensions you can find this research on our website but what I will say briefly is that there were a few dimensions that came up quite regularly when we analyzed samples of our content in relation to this framework. So we looked at things like blogs, our organizational strategy, some briefing papers and the types of trends and patterns that emerge was that our content is in the main colour blind. So we were avoiding discussion of issues of race and ethnicity. We avoided thinking about colonials and conceptually in relation to the sustainable development concerns that we work on. Attached to that our content was quite apolitical and we didn't really think about the political economy of the challenges that we faced and those two dimensions of being colour blind but also quite neutral seemed to work in tandem and be related in our work. We also found that savourism was present. We were quite regularly positioning IID in our staff in the kind of central position with people that we work in partnership with being quite marginalised. We saw ourselves but also other majority white and western institutes as having solutions and what was interesting is some of that narrative emerged quite implicitly while at the same time explicitly we did talk about the importance of agency in the agency in relation to our partnership. So there was a tension that we found in our work that we feel that we want to also understand a bit more about. So IID's current research is really going a little bit deeper and starting to think about not just how different pieces of content have dimensions of racism emerging in them but whether there are actually factual concepts that run through all of our work that have problematic components to it and what we're seeing here is that the development concept itself that we draw on quite heavily for our work has baked into it some issues around being apolitical but also issues around avoiding racial equity and challenges of colonisation and so I thought it'd be useful to quickly talk a little bit about this development concept. Essentially it's understood to be this continuum with developed on one side and developing on the other. We're all very familiar with it because of our work but what we're less familiar with is the fact that baked into the concept on that side of the continuum that talks about being developed. We also attach this US European idea of modernity what it means to be a good society and actually in relation to developing countries we attach some ideas about traditional cultures that are not seen to be as advanced or making as useful contributions to the world. We see this process of becoming developed as being something that can happen by transferring knowledge and technology and finance from the developed to the developing. All of this happening without recognition that actually it is this modern society driven by US and European culture based on economic models of exploitation and extraction formulated under colonial rule it is that extractive model that has allowed developed countries to reach I suppose this state of being developed and so in that moment of actually becoming developed other people have actually been underdeveloped. So there's that concept that is actually something that we're considering to be a challenge. Within it there's this idea that actually you can solve development challenges with technological and financial rather than political fixes within the concept of development we're definitely seeing that it is something that's discussed without a racial equality lens or prism and when asked we are actually quite uncomfortable discussing racial identities we're quite uncomfortable naming this exploitative nature of economic systems that have allowed development in other parts of the world to happen because of these challenges we're starting to think about some alternative ideas conceptual ideas that can be used to talk about our work and justice something that actually recognises power dynamics that play in our work is emerging as something that we're keen to look at in more detail. So we've seen a little bit about our research in relation to the development concept. I want to talk a little bit about how the development concept shapes the way we describe people and places. I'm going to draw on the example of Kenya and severe hunger again just to illustrate a challenge that we're discussing in relation to stereotyping. So we find in development narratives including some of our own that we often talk about things like hunger and climate change as having an impact across a whole country. So you can see here we're talking about Kenya. Kenya's got a population of 47 million people we could say sometimes that there is an issue of severe hunger in Kenya. The reality is that there are 1.4 million people facing hunger in Kenya. That's happening in only eight of 47 counties. Some of the academic theory around why we stereotype speaks to the fact that stereotyping happens when you're writing or thinking about something from a distance and you're unable to grapple with the complexity that is at play. So here it's been very useful us to think about some of these complexities of when there is both wealth and poverty in a country and how we discuss that in relation to sustainable development and how stereotyping is actually a barrier to discussing some of that detail. So I'm going to move on to the next slide and we're going to just talk a little bit about some of the alternatives and how justice as a concept could provide some ideas for us in terms of tackling some of the problems that are emerging from our work. On the slide here that you can see that we are starting to think about how justice framing could work for IID. One of the interesting things to come from the research so far is that many conceptualisations of justice, climate justice, gender justice, social justice for example, they are often actually quite Eurocentric and they struggle sometimes to think intersectionality so to think in an intersectional way particularly in relation to racial justice and decolonial thoughts. So one of the things that we want to do if we use a justice concept is to ensure that racial justice and decolonial principles are really key parts of the concept. So with that we're really flagging the importance of acknowledging context of both power and history in relation to racism, in relation to the human trafficking that we call the slave trade, in relation to economic exploitation and extraction. Thinking about justice that acknowledges history and power is a really interesting point for us to explore at the moment. We feel that if we can do that it will put us in a better position in terms of actually naming how some of those histories and power dynamics have actually worked through political and economic structures or systems and even institutions and those places are sites that can generate injustice both in the past but also in the present and that naming those sites, those systems and institutions is a really important part of tackling injustice. One of the other things that we really want to think about in more detail if we were to use justice concepts to talk about sustainable development concerns is does this concept have the capacity to really promote solidarity between human beings to support ideas of democracy and autonomy and really can we think about how solidarity could actually be applied to the need to recognise that we live alongside the natural world and we need to respect the natural world and the planet that we live on. One of the last concepts that we're exploring is whether it's important to recognise past harms and whether through recognising them we can learn about patterns and we can think about how to prevent harm in the future. So there's lots of really interesting tenants that are coming out of that very early thinking about alternative concepts to house our work. So here what I want to do is just have a quick look up what would one of our topics look like if we were to apply a justice concept to it. So the example here is our work on debt swaps for nature. Debt swaps work on this idea that you can take a developing country debt and either discount, amend or forgive it and the money that is released through that process is then diverted towards climate and nature financing. So if we were to think about our work on debt swaps and being underpinned by a justice concept we would I think through our research we'd start considering whether the debt in itself particularly in relation to developing countries debt is considered valid by the range of parties involved. We know that there are debates about validity of debt particularly because of issues of colonisation and so this justice concept may well offer us the opportunity to explore that through research in more detail. Up until now our work on debt swaps have been based in economic narrative rather than justice once so there is something interesting there for us to look at and essentially the question is would a different concept lead to a very different type of storytelling but also different types of policy and practice guidance. So as I said we're still really exploring some of this research and there's lots really to discuss. So in terms of the next steps IID will continue sharing our research and gathering feedback. These insights are feeding internal discussions that are linked to our current strategic review process and we'd really welcome any further discussion or feedback with you all so please do get in touch. My email address is natalie.latty at iid.org and thank you so much for your time.