Suchergebnisse

Policing in Indigenous communities is an issue that demands attention to a range of broad political, socio-economic, cultural and historical contexts, as well as the more mundane matters of police operational concern. Given the complexity of the topic, this chapter will be selective and, from necessity, concentrate relatively briefly on a few key themes. They include the following: · The background to the contemporary relationship between police and Indigenous people. · A discussion of some of the key drivers for reform including the Royal Commission into Aboriginal Deaths in Custody (RCADIC), and more recently Aboriginal Justice Advisory Councils (AJACs) and the development of Aboriginal Justice Agreements. · A discussion of some of the key policing approaches specific to Indigenous communities such as Aboriginal liaison officers and Aboriginal community police. · A discussion of some of the key interface issues between police and community including the development of Indigenous community justice mechanisms.

Draws upon examples from Australia, Canada, & New Zealand to explore the nature of indigenous nationalism. A theoretical understanding of indigenous nationalism is developed in relation to three dimensions: democratic self determination; internal democracy (the right to choose how & by whom one will be governed); & shared rule in state institutions. Distinctions are made between normative & empirical-institutional dimensions of indigenous nationalism, noting that the normative dimension explains why the indigenous claim to self-determination deserves respect & how it differs from claims of other minorities. Attention is called to the very different empirical characteristics & circumstance of indigenous communities. An examination of the pragmatic political implications of the normative framework of indigenous nationalism considers the kinds of communities that will exercise the right to self-determination & the range of potentially viable options for institutional design. These understandings of indigenous nationalism serve to alleviate charges of empirical inaccuracy & irrelevance while simultaneously sustaining the insight needed for the negotiation of just & lasting indigenous-state relations. 80 References. n. Lindroth

Indigenous peoples have been cast as representing modernity?s fading premodern0Other. This volume starts from the opposite assumption, namely that0contemporary indigenous peoples are specifically modern societies, profoundly0shaped by their specific ways of dealing with, making use of and transforming the0contexts imposed by nation-states, colonial systems and globalization. They do that0from a position alternative to that of the modern West. The book aims to0understand these processes and the resulting forms of indigenous modernities in0Lowland South America through ethnographic case studies. It argues that there is0more about indigenous modernities than the simple assertion that indigenous0peoples are now modern too.0Indigenous groups are modern in multiple, complex and alternative ways. As the0contributions show this holds true for current forms of shamanism and indigenous0Christian churches, new meanings of traditional clothing, as well as indigenous0cosmologies that confront western concepts, technology and welfare programs.0The notion of indigenous modernities refers to a space beyond old modernist0dichotomies. The paradox, like the disturbing Otherness it brings to our attention,0is the result of a relation in which assumptions we take ontologically for granted0are confronted by other realities. Looking at the creative ways indigenous peoples?0practices subvert such assumptions may result in substantial irritation and is a0starting point for a renewed reflection on classical assumptions about modernities0and indigenous ways of both being modern and exceeding modernity in the face of0long-standing power inequalities and the imposition of logics of Western ontology

The metaphor of "movement" has been applied in limited measure to indigenous action in Australia, and more to recent events (∼1960s and afterwards) than to earlier ones. This review characterizes movement in social-semiotic terms that allow consideratio

The metaphor of "movement" has been applied in limited measure to indigenous action in Australia, and more to recent events (∼1960s and afterwards) than to earlier ones. This review characterizes movement in social-semiotic terms that allow consideratio

Using Indigenous epistemology blended with qualitative methodology, I spoke with forty-five Indigenous people about navigating the problematic processes for multiple American Indian identities within different contexts. I examined Indigenous identity as the product of out-group processes (being invisible in spite of the prevalence of overt racism), institutional constraints (being in the unique position where legal identification validates Indian race), and intra-ethnic othering (internalizing overt and institutionalized racism which results in authenticity policing). I find that overt racism becomes invisible when racist social discourse becomes legitimized. Discourse structures society within the interactions between institutions, individuals, and groups. Racist social discourse becomes legitimized through its normalization created within social institutions--like education, media, legislation, and family. Institutions shape social norms to make it seem right to enact racial violence against, and between, Indigenous Peoples, using stereotypes, racist labels, and laws that define "Indian" race by blood quanta. Ultimately, Indigenous Peoples can reproduce or contest the legitimized racism of Western social norms. Therefore, this work explores the dialectical and reciprocal relationship between notions of structure and agency as represented in negotiations of Indigenous identity.