Ideas of Indigenous Resilience through Triangulated Model: Ecological Society Experiences of the United States of America and India (original) (raw)
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Indigeneity, Indigenous People and Indian Anthropology
Indigeneity concept is central to discussions of political and legal rights of indigenous people. It is argued that there are enough evidences which demonstrate that India’s tribespeople are ‘the’ indigenous people of India, who are forced to remain marginalized. Despite India’s defiance in global forums, India’s apex Supreme Court has recognized in a 2011 verdict ‘scheduled tribes’ as the ‘indigenous people of India’. Recently, some scholars have viewed indigenous movements from the prism of ‘Adivasi’ movements. It is construed that neither the indigenous nor the Adivasi nomenclature is realistic enough to scaffold all India narrative. Adivasi populace has restricted peninsular presence. We find neither any single national ‘Adivasi Movement’; nor any national indigenous political front. In anthropology too the ethics and the indigeneity definition discourses have created impasse and dilemma. Author recommends bringing ‘strategic essentialism’ of indigeneity within anthropological advocacy paradigm as a political tool for empowering the marginalized tribes.
Colonialism’s Miasmas. Indigenous Resistance and Resilience (PROOF), in
The Essential Guide to Critical Development Studies (Proof). Eds. Henry Veltmyer & Paul Bowles , 2021
The Essential Guide to Critical Development Studies provides an up-to-date and authoritative introduction to the field, challenging mainstream development discourse and the assumptions that underlie it. Critical development studies lays bare the economic, political, social, and environmental crises that characterise the current global capitalist system, proposing instead systemic change and different pathways for moving beyond capitalism into a new world of genuine progress where economic and social justice and ecological integrity prevail. In this book, the authors challenge market-driven, neoliberal development agendas, incorporating analyses of class, gender, race, and the dynamics of uneven capitalist development. This thoroughly revised and expanded second edition includes: • 18 new chapters, including on topics such as philanthrocapitalism, race, the energy transition, Indigenous resistance and resilience, and global health • Expanded global coverage, including new chapters on South Africa, North Africa, and the Gulf Arab states • A new section on resistance and alternatives • Additional pedagogical features, including a glossary of key terms, discussion questions, and expanded guides for further reading. This textbook will be essential reading for students of global development, political science, sociology, economics, gender studies, geography, history, anthropology, agrarian studies, international political economy, and area studies. It will also be an important resource for development researchers, practitioners, and policymakers.
Postcolonialism and the Native American Experience: A Theoretical Perspective
2009
Taking the common understanding of "postcolonial as independence" to task, the present paper challenges some of the fundamental assumptions circulating in the field at a theoretical level, and pleads for a radical overhauling of the postcolonial project to accommodate the indigenous peoples' cultural resistance in the postcolonial framework. While doing so, it destabilises the very idea of a postcolonial settler literature, thereby placing it in the colonial discourse. By using native American culture as a prototype of postcolonial experience, the paper argues for the restoration of indigenous cultural practices, and then turns them into a critique of Western civilisational complexes. The attempt then is made to locate the agenda of postcolonialism in the narratives of resistance where decolonisation of mind and history is realised.
2021
In his Introduction to Returns. Becoming Indigenous in the Twenty-First Century (2013), James Clifford laments the absence, in Cultural Studies and Postcolonial Studies, of notions such as decolonization and globalization, indispensable epistemological tools for investigating our modern world reality. In linking decolonization and globalization with the question of indigeneity, and the figure of the 'native' and the 'wild man', Clifford presents his readers with the story of Ishi, the last wild Indian, 'discovered' in 1911 in a village in California and then exhibited in a museum until his death. The critical methodology adopted in this paper aims at generating a productive dialogue between Clifford's unflinching exposure of the colonial nature of modernity and its founding knowledges, anthropology included, and the theoretical insights of decolonial intellectuals of the 'Global South' such as Walter Mignolo, Madina Tlostanova, Aníbal Quijano, Fer...
Centering Indigenous Resistance and Unsettling Colonial Patterns
Stone Circle Press, 2021
Empire in the Americas has been an abject failure, evidenced by massive change and climate disaster. How do we assist the original Earthkeepers and First Nations of Turtle Island in their landback, sovereignty and resistance efforts? The allyship framework provides protocols for solidarity and anti-racism work, as well as a template for the return to earth-emergent societies for all people. Uncolonizing our hearts, minds and communities is the first step toward rejecting the paradigm of “endless growth,” recognizing the value of IK (Indigenous Knowledge), and supporting the repatriation of lands to First Nations. Uncolonizing insists that we understand ourselves as we existed before modern civilization, and that implementing traditional earth-emergent ways of life are vital to pre-coloniality. If we collectively reject the delusional separation from nature that Empire has forced upon us, the potential is there to move back into right relationship with Earth Community. Anchoring ourselves into our own ethnoculture and reclaiming our own ancestral wisdom is a powerful blow against the monolith of cultural imperialism.
A Two-edged Sword: a perspective from Indigenous peoples
National Perspectives on Globalization: A Critical Reader. Paul Bowles & Henry Veltmeyer (eds),, 2007
The focus of this chapter is the phenomenon of globalization as a contemporary manifestation of a long historical process of expansionism, in which tensions between the contested mandates of expansion and accumulation has been in constant interplay with the world’s indigenous peoples. This chapter explores the dialectic relationship between indigenous peoples and the transformation of the state under the aegis of globalization. Two key themes underpin this discussion. The first is the processes by which the early imperialist endeavour saw sovereign indigenous peoples within resource-rich lands and territories either eradicated as much as possible or recast as dependent populations within nation states. The second concerns the strategies of resistance that indigenous peoples have employed, the impact of these strategies on the shaping of world order, and the ambiguities of the state responses in this present postmodern moment.
This paper deals with a number of questions relating to politics based on "ethnicity" or community belonging among "tribal" or indigenous peoples in India's northeastern region. In particular, I probe the complex question of indigenous peoples' right to self-determination, a right that most indigenous organizations in the world regard as crucial and that is central to the UN draft Declaration on the Rights of Indigenous Peoples. Autonomy or self-determination, in one form or another, is on the agenda of more or less all mobilized communities in Northeast India. In multi-ethnic contexts, however, it is not easy to translate such demands into viable political solutions. By discussing several different cases, the contemporary Bodoland movement, the Naga struggle for sovereignty, and the mobilization of the Rabha people, the paper brings the issue of indigenous politics in India into focus.
Indigeneity and Indigenous Politics: Ground-breaking Resources
Revista de Estudios Sociales, 2023
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. ----- El propósito de este artículo es relacionar la importante cuestión de la autonomía de los pueblos indígenas, en términos de tomar decisiones sobre su vida libremente, con la noción de indigeneidad, reconceptualizada como un recurso socialmente construido y profundamente cuestionado. Los recursos son más que simples activos estáticos o cantidades de materia a la espera de ser medidos, explorados o protegidos. Algo se convierte en recurso a través de procesos conjuntos de cuantificación, valoración y normalización. En este orden de ideas, indigeneidad no es solo la constatación de algo o alguien en relación con “algo más”, sino un nexo de autorrealización e intervención política de los pueblos indígenas. Ser indígena es existir políticamente en el espacio y vinculado con fuerzas y procesos antagonistas que degradan constantemente la condición étnica y social. Por lo tanto, la indigeneidad es un recurso que presupone el valor y la lucha por los derechos y por otros recursos (llamados) indígenas que se encuentran en sus tierras. La principal contribución de este artículo es la afirmación de que la indigeneidad es un recurso innovador y una reacción formulada en los intersticios de las viejas y nuevas maquinarias de la colonialidad orientada al mercado. Se reinterpreta como especial y altamente politizado, y opuesto directa e indirectamente a los procesos de acaparamiento del mundo y a la apropiación de otros recursos territorializados de las zonas indígenas. Se concluye que la indigeneidad, como recurso innovador, se ha convertido en un factor clave en el proceso de reconocimiento externo e interno, que galvaniza la movilización política y propicia formas novedosas de interacción. Lo que hace que los pueblos indígenas sean cada vez más únicos es también lo que los hace compartir una lucha sociopolítica con grupos sociales aliados y subalternos. ----- O objetivo deste artigo é relacionar a importante questão da autonomia dos povos indígenas, em termos de tomar livremente decisões sobre sua vida, com a noção de indigeneidade, reconceituada como um recurso socialmente construído e profundamente questionado. Os recursos são mais do que simples ativos estáticos ou quantidades de matéria à espera de ser avaliados, explorados ou protegidos. Algo se converte em recurso por meio de processos conjuntos de quantificação, valorização e normalização. Nessa ordem de ideias, indigeneidade não é somente a constatação de algo ou alguém com relação a “algo mais”, mas também de autorrealização e intervenção política dos povos indígenas. Ser indígena é existir politicamente no espaço e vinculado com forças e processos antagonistas que degradam constantemente a condição ética e social. Portanto, a indigeneidade é um recurso que pressupõe o valor e a luta pelos direitos e por outros recursos (chamados) indígenas que se encontram em suas terras. A principal contribuição deste artigo é a afirmação de que a indigeneidade é um recurso inovador e uma reação formulada nos interstícios das velhas e novas maquinarias da colonialidade orientada ao mercado. É reinterpretado como especial e altamente politizado, e oposto direta e indiretamente aos processos de acumulação do mundo e à apropriação de outros recursos territorializados das áreas indígenas. Conclui-se que a indigeneidade, como recurso inovador, é convertido em um fator-chave no processo de reconhecimento externo e interno, que estimula a mobilização política e propicia novas formas de interação. O que faz com que os povos indígenas sejam cada vez mais únicos é também o que os faz compartilhar uma luta sociopolítica com grupos sociais aliados e subalternos.