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Indigenous arts, simultaneously attuned to local voices and global cultural flows, have often been the vanguard in communicating what is at stake in the interactions, contradictions, disjunctions, opportunities, exclusions, injustices and aspirations that globalization entails. Focusing specifically on embodied arts and activism, this interdisciplinary volume offers vital new perspectives on the power and precariousness of indigeneity as a politicized cultural force in our unevenly connected world. Twenty-three distinct voices speak to the growing visibility of indigenous peoples' performance on a global scale over recent decades, drawing specific examples from the Americas, Australia, the Pacific, Scandinavia and South Africa. An ethical touchstone in some arenas and a thorny complication in others, indigeneity is now belatedly recognised as mattering in global debates about natural resources, heritage, governance, belonging and social justice, to name just some of the contentious issues that continue to stall the unfinished business of decolonization. To explore this critical terrain, the essays and images gathered here range in subject from independent film, musical production, endurance art and the performative turn in exhibition and repatriation practices to the appropriation of hip-hop, karaoke and reality TV. Collectively, they urge a fresh look at mechanisms of postcolonial entanglement in the early 21st century as well as the particular rights and insights afforded by indigeneity in that process.

"Since Israel conquered the West Bank from Jordan in 1967, over 400,000 settlers have moved into the territory. In recent years, Israeli settler organizations and allied American-Jewish lobbyists have responded to international condemnation of the occupation by mobilizing narratives of indigeneity, claiming sovereign and divine rights to the land. Settler Indigeneity in the West Bank asks what Israeli settlers mean when they say they are indigenous; how settler indigeneity is felt, performed, and mediated; and what are the implications of indigeneity claims on the international stage. Building on foundational scholarship that has come out of post-colonial and indigeneity studies, the volume theorizes settler indigeneity as a cultural phenomenon and product of transnational settler-colonial histories, while also interrogating the dialectic of "settler" and "indigenous" to illustrate their co-constitution. Considering agriculture, clothing, food, language, and religious practices, the chapters explore how feelings of indigeneity are fashioned and how these feelings continue to transform the landscape of the West Bank. Offering a series of original ethnographic accounts of these cultures and communities, Settler Indigeneity in the West Bank intimately documents and discusses the processes of settler-nativization in conversation with a variety of related literature in anthropology, cultural studies, Israel studies, religious studies, and settler-colonial studies."--

My research explores the complex nature of identities, through the lens of indigeneity and its representation in museums. Simpson (2007) states, "To speak of Indigeneity is to speak of colonialism and anthropology" (p. 67). This perhaps sums up the common associations with "indigeneity", as the term defines itself and characterizes it. While indigeneity persists to have certain identities, diversity tends to dissect any given identities. Fascinated by this complex relation of epistemology and ontology, I examine how "indigeneity" is presented in exhibitions at two community history museums and a culturally specific museum. The three museums share similar economic circumstances, while the culturally specific museum (North Suburban Chicago) is situated within a community with a more diverse racial demographic than the two community history museums (West Suburban Chicago) with over 90% white residents. Three questions guided this research: How are narratives of indigeneity constructed in exhibitions at three museums? How do museum staff members conceptualize indigeneity and understand the complexity and politics of representation and museum display? What can be done to embrace more meaningful and critically considered representations of indigeneity in museum exhibitions? To answer these questions, I critically analyzed how exhibitions at each museum conceptualize and represent indigeneity, focusing on signs, labels, objects, and how these were arranged to create meanings. Using a comparative case study methodology, data were collected through observations, using photographs and field notes. Additional data were collected through interviews and secondary resources such as each museums' website, brochures, guides and newsletters. Problematic patterns were found involving the representation of American Indians in all three museums. All of the museums deemphasize the power relations of the white settlers and indigenous people, whether through omitting or mystifying the turmoil of historical events. This absence and aestheticization undermined the historical contexts of the exhibitions. In the case of the culturally specific museum, the emphasis was placed on factual knowledge of various tribes, objects and activities, which lacked critical knowledge of indigenous cultures and the historical contexts. It is questionable how these museums educate the public without tackling real issues or practicing the role of the museum as a civic agent. Therefore, the historical-sociopolitical/economic-contexts of objects and events are necessary for these exhibitions to better represent issues of indigeneity and critically consider diversity.

How do videos, movies and documentaries dedicated to indigenous communities transform the media landscape of South Asia? Based on extensive original research, this book examines how in South Asia popular music videos, activist political clips, movies and documentaries about, by and for indigenous communities take on radically new significances. Media, Indigeneity and Nation in South Asia shows how in the portrayal of indigenous groups by both 'insiders' and 'outsiders' imaginations of indigeneity and nation become increasingly interlinked. Indigenous groups, typically marginal to the nation, are at the same time part of mainstream polities and cultures. Drawing on perspectives from media studies and visual anthropology, this book compares and contrasts the situation in South Asia with indigeneity globally.

This is the first book to exclusively address tourism and indigenous peoples in the circumpolar North. It examines how tourism in indigenous communities is influenced by academic and political discourses and how communities are influenced by tourism. The volume seeks to challenge stereotypical understandings of indigenousness and indigeneity

This paper explores how indigenous peoples negotiate with their state and mainstream narratives by glocalizing indigenous political and cultural identities through virtual spaces offered by digital technology or information and communication technology (ICT). The first section makes an announcement of its concern about how globalization and indigeneity at some points can involve themselves in an act of mutual making, a process of glocalization (localization + globalization). The second section offers a theoretical paradigm of globalization as a network of techno-culture and indigenous identity politics. The third section focuses on the Nepali indigeneity in the light of mutual influence between it and global indigenous issues as well as ICT. As indigenous peoples cannot stop the irresistible influence of global networks and flows (e.g., sociocultural and economic), they have to rather locate their political and cultural issues and identities in the very loci of globalization, mainly in the networks of technoculture and international indigenous politics. The Nepali indigenous community organizations' intermediary efforts have been rendered successful by the use of ICT and the strategic deployments of international indigenous forums like the United Nations Permanent Forum on Indigenous Issues (UNPFII).

This special issue sought to open a space for critical debates and reflections on the issues and challenges of bringing together Indigeneity and disability as an intersecting identity. The overall aim was to question and challenge existing approaches to modern Western understandings of disability, how it is regulated, governed and experienced once the cultural identity of being Indigenous is positioned at the fore. As editors of this special edition, we were conscious of our own cultural identities, Karen being first generation Australian of Southern European descent, and John being of the Yuin Nation of Australia's Aboriginal peoples. We engaged our own sense of the possibilities of examining the critical importance of alliances between non-Indigenous and Indigenous researchers working together as a partnership at a time when Australia's political environment had largely ignored Indigenous and non-Indigenous efforts to further Indigenous claims for national constitutional recognition. Unlike other white settler societies such as Canada, USA and New Zealand, Australia has never had a formal Treaty explicitly recognizing Indigenous Australia as the original owners, nor are Indigenous peoples recognized within our main constitutional instrument, despite more recent combined advocacy for this very realization. Thus, the struggles for Indigenous recognition and rights to culture, kin, and country remain highly contested within the white settler colonial nation of Australia. This political backdrop spurred our interest to bring together researchers, practitioners, and activists who work at the edges of disability and Indigenous practice. We wanted researchers who understand the politics of reconciliation but also the longstanding issues that underpin such politics. This is reflected in the gamut of theoretical positioning and empirical explications that engage with situated local knowledges, spaces and places, alongside the intensive structural political and institutional negotiations of sovereignty, settler colonial nation-state power and its everyday embodied negotiations for First Peoples living with disability. This broad scoping of the special edition henceforth, hopes to reconcile the divergent global representations that are occurring within specific historical, political and geographic contexts, without the privileging or dominance of a particular standpoint.