Immigration, Indigeneity and Identity
In: Routledge Handbook of Cosmopolitanism Studies
In: Routledge Handbook of Cosmopolitanism Studies
In: Beiträge zur Kanadistik 14
In: Studies in law, politics, and society, Band 51, S. 219-258
This chapter is concerned with the question that is indigeneity, and its situation within literary and juridical imaginaries. As a persistently unsettling presence, indigeneity appears outside the law, before the law and beyond the law - indeed, in Derrida's terms, as an evocation of the unconditional. Whereas the law determines indigeneity to recognise it, I propose that its expression in Indigenous literature evokes a Derridean unconditional to which the law must perpetually, if momentarily, respond. This chapter elaborates a conception of indigeneity, as expressed in Indigenous literature, as disruptive and deconstructive of non-Indigenous law, opening its narratives to transformation. [Copyright Elsevier Ltd.]
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.
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In: McGill-Queen's Azrieli Institute of Israel studies series v.2
Since Israel conquered the West Bank from Jordan in 1967, Israeli settler organizations have used narratives of indigeneity to claim divine rights to the land. Settler Indigeneity in the West Bank asks what indigeneity means to Israeli settlers, and how settler-indigeneity interacts with transnational settler-colonial histories.
In: International journal of cultural property, Band 24, Heft 1, S. 57-77
ISSN: 1465-7317
Abstract:This article is concerned with the ways in which discourses of rights serve to destabilize indigenous logics when used for gains in the market. It does so through examining a Rastafarian tour group who uses their participation in the tourism market to challenge what they believe are infringed cultural property rights. As a means of commercially defending these rights, the group employs a discourse of indigeneity. In this process, they have gained partial recognition from the World Intellectual Property Organization and increasing acknowledgement from the Jamaican government. However, while the basis of indigeneity strongly supports the case of intellectual and cultural property rights, this recognition ultimately further identifies the group, and Rastafari in general, with Jamaica.
The issue of Indigenous identity has gained more attention in recent years from social science scholars, yet much of the discussions still centre on the politics of belonging or not belonging. While these recent discussions in part speak to the complicated and contested nature of Indigeneity, both those who claim Indigenous identity and those who write about it seem to fall into a paradox of acknowledging its complexity on the one hand, while on the other hand reifying notions of 'tradition' and 'authentic cultural expression' as core features of an Indigenous identity. Since identity theorists generally agree that who we understand ourselves to be is as much a function of the time and place in which we live as it is about who we and others say we are, this scholarship does not progress our knowledge on the contemporary characteristics of Indigenous identity formations. The range of international scholars in this volume have begun an approach to the contemporary identity issues from very different perspectives, although collectively they all push the boundaries of the scholarship that relate to identities of Indigenous people in various contexts from around the world. Their essays provide at times provocative insights as the authors write about their own experiences and as they seek to answer the hard questions: Are emergent identities newly constructed identities that emerge as a function of historical moments, places, and social forces? If so, what is it that helps to forge these identities and what helps them to retain markers of Indigeneity? And what are some of the challenges (both from outside and within groups) that Indigenous individuals face as they negotiate the line between 'authentic' cultural expression and emergent identities? Is there anything to be learned from the ways in which these identities are performed throughout the world among Indigenous groups? Indeed why do we assume claims to multiple racial or ethnic identities limits one's Indigenous identity? The question at the heart of our enquiry about the emerging Indigenous identities is when is it the right time to say me, us, we… them?
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.
In: Reid , J & Chandler , D 2018 , ' "Being in Being" : Contesting the Ontopolitics of Indigeneity ' , The European Legacy: Toward New Paradigms , vol. 23 , no. 3 , pp. 251-268 . https://doi.org/10.1080/10848770.2017.1420284
This article critiques the shift towards valorizing indigeneity in western thought and contemporary practice. This shift in approach to indigenous ways of knowing and being, historically derided under conditions of colonialism, is a reflection of the "ontological turn" in anthropology. Rather than seeing indigenous peoples as having an inferior or different understanding of the world to a modernist one, the ontological turn suggests that their importance lies in the fact that they constitute different worlds and "world" in a performatively different way. The radical promise this view holds is that a different world already exists in potentia, the access to which is a question of ontology—of being differently: 'being in being' rather than thinking, acting and world-making as if we were transcendent or "possessive" modern subjects. We argue that the ontopolitical arguments for the superiority of indigenous ways of being should not be seen as radical or emancipatory resistances to modernist or colonial epistemological and ontological legacies but rather as a new form of neoliberal governmentality, cynically manipulating critical, postcolonial and ecological sensibilities for its own ends. Thus, rather than "provincializing" dominant western hegemonic practices, such discourses of indigeneity extend them, instituting new forms of governing through calls for adaptation and resilience.
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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.
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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).
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Cover -- Half Title -- Title -- Copyright -- Dedication -- Contents -- Acknowledgments -- List of abbreviations -- Introduction: problem and perspectives -- 1 Engagements -- Introduction -- Agency and engagement -- Order and disorder -- Cultural and social intimacies -- Knowledge and observation: a different eye -- Conclusion -- 2 Mentalities -- Introduction: the discourse of humanitarianism -- Culture and governance -- Sensibilities and psychology -- Anxieties -- Conclusion -- 3 Policies: conciliation and coercion -- Introduction: policies and history -- Conciliation -- Sir George Arthur and Van Diemen's Land -- The disenchantment of Sir George Arthur -- The inner turmoil of Sir George Arthur -- 4 Policies: protection -- Arthur and the history of protection -- Protection history and typologies -- Protection and governance -- The failure of Port Phillip Protectorate -- Transforming protection -- Conclusion -- 5 Policies: racial amalgamation in New Zealand -- Introduction -- Racial amalgamation in discourse and policy -- Sir George Grey and racial amalgamation -- Racial amalgamation and the law -- Land and dispossession -- The period of pre-emption: before c. 1863 -- Dispossession post-1860 -- Conclusion -- 6 Violence and the coming of colonial order -- Introduction -- The structures of violence -- The state and violence -- Salutary terror and normalization of violence -- The psychology of colonial violence: fear -- The psychology of colonial violence: blindsight and splitting -- The psychology of colonial violence: regimes of silence and denial -- The psychology of colonial violence: projections and narratives -- Conclusion -- 7 Law and sovereignty -- Introduction: law and empire -- Uncertain sovereignty: the continued importance of natural rights -- When lawlessness was the law -- Exceptionalism or assimilation?.
In: Contemporary political theory: CPT, Band 19, Heft 1, S. 38-60
ISSN: 1476-9336