Suchergebnisse

Amid and unpredictable change globally, indigenous peoples are frequently referred to as prime examples of resilience. The peoples' proven track record of persevering and ability to adapt have attracted attention worldwide. Previously deemed in need of 'development', the peoples are being called upon to provide what is now an invaluable contribution. Resilience holds out a promise of a (better) future for us all, and for the peoples suggests a greater role in impacting the future. This article dissects the promise of change engendered through the call for indigenous resilience. By drawing on critical discussions on adaptation, indigeneity and contemporary colonialism, it offers an account of the ways in which resilience cements time-tried expectations that indigenous peoples always adapt. Even though the international community would have us believe that colonial practices are a thing of the past, this article argues that the global call for indigenous resilience signals a resurgence of those practices.

1.Indigenous identities and the politics of authenticity /Michelle Harris, Bronwyn Carlson & Evan Te Ahu Poata-Smith --2.Emergent Indigenous identities : rejecting the need for purity /Michelle Harris --3.Emergent identities : the changing contours of indigenous identities in Aotearoa/New Zealand /Evan Te Ahu Poata-Smith --4.On the temporality of indigenous identity /Lewis R. Gordon --5.Emergent indigenous identities at the U.S Mexico borderlands /T. Mark Montoya --6.Emerging and submerging : ebbs, flows, and consistency in expression of indigenous identity /Hilary N. Weaver --7.Identity politics : who can count as indigenous? /Martin Nakata --8.The new frontier : emergent indigenous identity and social media /Bronwyn Carlson --9.Reading Radmilla : the semiotics of self (black and Navajo) /Ricardo Guthrie --10.Refusing nostalgia : three indigenous filmmakers' negotiations of identity /Jeff Berglund --11.The lions of Lesoit : shifting frames of Parakyo Maasai indgeneity /Kelly Askey and Rie Odgaard --12.Emerging ethnicities and instrumental identities in Australia and Brazil /Amanda Kearney --13.Resistance and existence : North American indigenous humour of the 21st century /Daisy Purdy.

Cover -- Half Title -- Title Page -- Copyright Page -- Dedication -- Table of Contents -- Plates -- Introduction -- 1. The Hyena Wears Darkness: Stories as Teaching Tools -- 2. Reading Khoekhoe and Khasi Folktales Juxtapositionally: Political Insights and Social Values in Two Traditional Narratives -- 3. 'Kissa-Heer': A Gem of Oral Tradition -- 4. Magical Rhythms: Psycho-Sexual and Religious Significance of Tribal Dance -- 5. Foregrounding the Margin: Traditional Value Systems of Lepchas of India and Igbos of Nigeria -- 6. Charting the Multiple Scripts of Santali: Notes Towards a Visual History of Adivasi Languages and Literatures -- 7. Translating Identity as Lexicon: P. O. Bodding and A Santal Dictionary -- 8. Marginalized Music: A Case Study from Western Orissa/India -- 9. Storying Sovereignty and 'Sustainable Self-Determination': Alexis Wright's Carpentaria and Warwick Thornton's -- 10. The Socio-Political Imperative of Nigerian Festivals -- 11. Ogoni Dances, Masquerades and Worldview -- 12. 'Black Indian' Women and Blood Rules: Hyphenated Hybridities on the Margins of America -- 13. Cultural Celebrations of Life: Rituals of a Hill Tribe -- 14. The /Xam Narratives of the Bleek and Lloyd Collection: Exploring 19th-Century San Mythology -- 15. Staging the Indian Reserve: Tomson Highway's The Rez Sisters -- 16. Indigenous Knowledge and Global Translation: Reconstruction of Australia through Aboriginal Imagination in Alexis Wright's Carpentaria -- 17. Contesting the Curative Space: Politics of Healing in the Narratives of Nyole Ethno-Medical Practitioners -- 18. Conquering Adversity through Art: An Evaluation of Moranic Performances by the Maasai People of Kenya -- 19. Women and Indigenous Resistance in Tess Onwueme's Tell It To Women and What Mama Said -- 20. Tracing Post-Colonial Questions in Ancient Thought -- About the Editors

Studies of Indigeneity in Southeast Asia have consistently stressed its contested nature. The relevance of the concept has been questioned by governments in this region on the basis that both majority and minority ethnic groups are equally Indigenous. An interesting divergence from this is Cambodia where the term "Indigenous" is recognized in Cambodian law. This has largely been permitted because the term in Khmer is applicable to both ethnic minorities and the Khmer majority. This raises the question of how the concept of Indigenous is interpreted and used in Khmer and other languages. This article explores the root meaning of the Khmer term. Understanding how the concept of Indigeneity has itself been indigenized opens possibilities for building nuances of the term which can provide constructive approaches to addressing majority/minority cultural dynamics. In other words, exploring how terms developed from other contexts have been transposed into local languages can allow for contextualizing concepts to address local realities. A wider understanding of the concept of Indigenous in Khmer allows for building on the concept of Indigeneity in Cambodia, and perhaps other Southeast Asian contexts. (Crit Asian Stud/GIGA)

The purpose of this article is to relate the very important question of the autonomy of indigenous peoples to freely make decisions about their life with the notion of indigeneity, reconceptualised as a socially constructed and deeply contested resource. Resources are more than mere static assets or quantities of matter waiting to be measured, explored or protected. Something becomes a resource through joint processes of quantification, valuation, and normalisation. Along these lines, indigeneity is not just the ascertainment of something or someone in relation to 'somewhat else', but a nexus of indigenous peoples' self-realisation and political intervention. To be indigenous is to exist politically in space and in relation to antagonist forces and processes that constantly downgrade their ethnic and social condition. Indigeneity is, thus, a resource that presupposes the value and the fight for their rights and for other (so-called) indigenous resources found in their lands. The main contribution here is the claim that indigeneity is a ground-breaking resource and a reaction formulated in the interstices of the old and new machineries of market-oriented coloniality. Indigeneity is reinterpreted as a special, highly politicised resource that directly and indirectly opposes processes of world grabbing and the appropriation of other territorialised resources from indigenous areas. It is concluded that indigeneity, as a resourceful resource, has become a key factor in the process of external and internal recognition, which galvanises political mobilisation and instigates novel forms of interaction. What makes indigenous peoples more and more unique is also what makes them share a socio-political struggle with allied, subaltern social groups.

Introduction: Diaspora, indigeneity, and citizenship after DNA -- Producing Lemba archives, becoming genetic Jews -- Genetic diaspora -- Postapartheid citizenship and the limits of genetic evidence -- Ancestry, ancestors, and contested kinship after DNA -- Locating Lemba heritage, imagining indigenous futures.

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 indigenous peoples simply having an inferior or different understanding of the world to a modernist one, the 'ontological turn' suggests their importance is that they constitute different worlds, and that they 'world' in a performatively different way. The radical promise is that a different world already exists in potentia and that access to this alternative world is a question of ontology - of being differently: being in being rather than thinking, acting and 'worlding' as if we were transcendent or 'possessive' subjects. We argue that 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 instead as a new form of neoliberal governmentality, cynically manipulating critical, postcolonial and ecological sensibilities for its own ends. Rather than 'provincialising' dominant western hegemonic practices, discourses of 'indigeneity' are functioning to extend them, instituting new forms of governing through calls for adaptation and resilience.