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This article identifies a theoretical nexus between indigeneity and liberal democracy in three post‐colonial contexts. Like democracy, the politics of indigeneity asks questions and makes assumptions about where power ought to lie and how it ought to be shared in relation to political inclusion and national sovereignty. The interaction of indigeneity with democracy highlights the limitations of liberal theory as well as the opportunities it provides to meet indigenous claims and conceptions of justice. Exploring the ideological tensions and commonalities between democracy and indigeneity allows a contrast, in comparative context, of the proposition that in Fiji, for example, democracy is "a foreign flower" unsuited to the local environment with the argument that liberal representative democracy can, in fact, mediate power in favour of an inclusive national polity.

This paper contributes to the debate on racialized and deracialized representations of the category of indigeneity in Mexican cinematography during the Golden Age (1935–1959) as a response to the post‑revolutionary nation‑building project. Based on the analysis of representative movies of that period, I argue that the cinematography reflected indigenista public policies, aimed at homogenizing the society by incorporating indigenous people to the society as Mexicans. Insofar as the state narrative displaced the notion of indigeneity towards the "past" – as a foundation of the national cultural heritage – movie industry romanticized and exoticized the indigenous, but at the same time, it portrayed indigenous characters as submissive and even obsolete, thus perpetrating the colonial archetype of oppression. Images situated in the present, however, rejected any ethnic differentiation, and instead replaced it with a class‑based model of social interactions, but in reality the "raceless" ideal of national identity would continue to ascribe indigeneity to lower social strata.

What are the conditions under which international relations might become a meaningful political site for indigenous peoples' struggles against colonisation? This paper explores this question through an engagement with disciplinary struggles within international relations, on the one hand, and a reading of the politics of indigeneity, on the other. It traces the disciplinary mechanisms through which the gesture of inclusivity by scholars of international relations towards indigenous peoples functions to re-inscribe colonial relationships and, given this, considers whether and under what conditions indigenous peoples might find any relevance in the study and practice of `international relations' as inscribed through the discipline. This analysis in turn suggests two questions: one about the limits of and inscribed by the discipline read against claims to represent `world politics', the other about the strategic potentialities of `international relations' as a political site for `marginal' peoples.

This article uses the Bolivian city of El Alto as a lens through which to evaluate the place of urban indigeneity and the popular economy within Latin American modernity. Whilst some express worries over the erosion of indigenous ways of life and others see urban indigenous practices as defying capitalist modernity, I argue that these emergent forms of indigeneity need to be understood as part of the complex, particular historical articulation of modernity in Latin America. Here, colonialism and uneven capitalist development have imbued modernity with a baroque character, containing multiple temporalities and contradictory societal forms, including that of urban indigeneity.

The term indigenous, long used to distinguish between those who are "native" and their "others" in specific locales, has also become a term for a geocultural category, presupposing a world collectivity of "indigenous peoples" in contrast to their various