An attempt to explain the persistent poverty of the Third World as a symptom of the global system of capital, which in its very structure seems to require an impoverished global South as a source of cheap labour and raw materials. Developed by Paul Baran (among others) in the 1960s and 1970s from a Marxism perspective, dependency theory challenges the neoliberal notion that Third World poverty is simply a matter of underdevelopment, which is to say in time and with the right entrepreneurial spirit it will catch up with the First World. It argues instead that the impoverished state of the Third World is the result of deliberate policies on the part of First World nations, dating back to colonial times. Britainâs deliberate destruction of Indiaâs nascent textiles industry and forced transformation of that country into an exporter of raw cotton and importer of cloth at the start of the Industrial Revolution is often held up as a textbook example of the way the Third World is in fact the creation of the First World. As Mike Davis points out in Late Victorian Holocausts (2002), at the time this was occurring, Indian peasants actually had a better standard of living than did British peasants, but Britain used its disproportionately greater military and economic power to its advantage and in the process created conditions that many of its former colonies still struggle to overcome to this day. Dependency theory scholars like AndrĂ© Gunder Frank and Wallerstein, Immanuel reject the concept of globalization because in their view capitalism has always been global in scale and scope. See also world-system theory. Further Reading: M. Blomstrom and B. Hettne Development Theory in Transition: The Dependency Debate and Beyond: Third World Responses (1984). A. G. Frank Capitalism and Underdevelopment in Latin America (1979). dĂ©rive (drift) An experimental technique of walking or moving through the urban space in a manner contrary to its design yet consistent with oneâs own desire, devised by the Situationism. Its purpose is twofold: on the one hand, it is meant to expose a particular cityâs psychogeography; on the other hand, it is a deliberate attempt to break away from what the Situationists deplored as ordinary life. Owing an obvious debt to the Surrealism practice of aimlessly strolling through the city so as to experience it unconsciously, but highly critical of its dependence on automatism dĂ©rive does not involve surrendering oneâs will in this way, nor is it interested in chance or the happenstance. Instead its purpose is to notice and become aware of the way different parts of the city resonate with different states of mind, passions and desires. Interestingly, the Situationists thought that this attitude to space could only be sustained for a day or two without risking mental collapse; they also thought it could only be applied to the city. Rebecca Solnitâs Wanderlust: a History of Walking (2000), suggests they were wrong on the second count. While Deleuze and Guattariâs caution against deterritorialization (a term with obvious if unacknowledged debts to Situationism) too far and too fast in Mille Plateaux (1980), translated as A Thousand Plateaus (1987), would seem to confirm that they were right on the first count. See also cognitive mapping;