Marking Indigeneity: The Tongan Art of Sociospatial Relations by Tēvita O Ka'ili
In: The contemporary Pacific: a journal of island affairs, Band 30, Heft 2, S. 554-557
ISSN: 1527-9464
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In: The contemporary Pacific: a journal of island affairs, Band 30, Heft 2, S. 554-557
ISSN: 1527-9464
In: Latino studies, Band 15, Heft 2, S. 156-181
ISSN: 1476-3443
In: Interventions: international journal of postcolonial studies, Band 18, Heft 4, S. 605-626
ISSN: 1469-929X
SSRN
Working paper
In: American anthropologist: AA, Band 116, Heft 1, S. 65-80
ISSN: 1548-1433
ABSTRACTAccording to its 2008 Constitution, Ecuador is a "plurinational" and "intercultural" state. In this article, I examine the creative expounding of constitutional plurinationality–interculturality by indigenous Kichwa activists in the city of Tena in the Amazonian province of Napo. Through a popular annual native beauty pageant, members of a rising, elite sector of professional indigenous intellectuals draw on the rhetoric of constitutional interculturality in order to establish a space for local Kichwa cultural and linguistic practices in the dominant sociocultural order. Meanwhile, these visionaries are working to inscribe new models of public Amazonian Indian identity and institute a controversial new code of cultural expression. Their intercultural code blends standardized Kichwa language and its inherent political ideologies with symbols of an essentialized gendered Amazonian Kichwa identity. This intercultural code is then presented to multiethnic audiences as the urban speaking mode of the new intercultural Indian. The popularizing of the intercultural code represents a profound reconfiguration of long‐held ethnolinguistic categories and identities, challenging old dichotomies of "public" versus "private," "power" versus "purity," "dominant" versus "indigenous," and even "Spanish" versus "Kichwa" that have long characterized coding principles in popular ideologies.
In: Figuren des Globalen, S. 703-716
In: Journal of colonialism & colonial history, Band 14, Heft 2
ISSN: 1532-5768
In: The China quarterly: an international journal for the study of China, Heft 200, S. 1071-1087
ISSN: 0305-7410, 0009-4439
World Affairs Online
In: Political science, Band 58, Heft 1, S. 82-84
ISSN: 0112-8760, 0032-3187
A number of UN conventions and declarations (on the Rights of Indigenous Peoples, the Protection and Promotion of the Diversity of Cultural Expressions and the World Heritage Conventions) can be understood as instruments of international governance to promote democracy and social justice worldwide. In Indonesia (as in many other countries), these international agreements have encouraged the self-assertion of communities that had been oppressed and deprived of their land, especially during the New Order regime (1966-1998). More than 2,000 communities in Indonesia who define themselves as masyarakat adat or "indigenous peoples" had already joined the Indigenous Peoples' Alliance of the Archipelago" (AMAN) by 2013. In their efforts to gain recognition and selfdetermination, these communities are supported by international donors and international as well as national NGOs by means of development programmes. In the definition of masyarakat adat, "culture" or adat plays an important role in the communities' self-definition. Based on particular characteristics of their adat, the asset of their culture, they try to distinguish themselves from others in order to substantiate their claims for the restitution of their traditional rights and property (namely land and other natural resources) from the state. The authors of this volume investigate how differently structured communities - socially, politically and religiously - and associations reposition themselves vis-à-vis others, especially the state, not only by drawing on adat for achieving particular goals, but also dignity and a better future. - A number of UN conventions and declarations (on the Rights of Indigenous Peoples, the Protection and Promotion of the Diversity of Cultural Expressions and the World Heritage Conventions) can be understood as instruments of international governance to promote democracy and social justice worldwide. In Indonesia (as in many other countries), these international agreements have encouraged the self-assertion of communities that had been oppressed and deprived of their land, especially during the New Order regime (1966-1998). More than 2,000 communities in Indonesia who define themselves as masyarakat adat or "indigenous peoples" had already joined the Indigenous Peoples' Alliance of the Archipelago" (AMAN) by 2013. In their efforts to gain recognition and selfdetermination, these communities are supported by international donors and international as well as national NGOs by means of development programmes. In the definition of masyarakat adat, "culture" or adat plays an important role in the communities' self-definition. Based on particular characteristics of their adat, the asset of their culture, they try to distinguish themselves from others in order to substantiate their claims for the restitution of their traditional rights and property (namely land and other natural resources) from the state. The authors of this volume investigate how differently structured communities - socially, politically and religiously - and associations reposition themselves vis-à-vis others, especially the state, not only by drawing on adat for achieving particular goals, but also dignity and a better future.
In: Australian feminist studies, Band 35, Heft 106, S. 366-385
ISSN: 1465-3303
In: Dialectical anthropology: an independent international journal in the critical tradition committed to the transformation of our society and the humane union of theory and practice, Band 45, Heft 2, S. 135-150
ISSN: 1573-0786
In: Identities: global studies in culture and power, Band 27, Heft 4, S. 403-422
ISSN: 1547-3384