Anthropology and the Politics of Indigeneity

This article is essentially a critical reflection on the transnational concept of Indigeneity, drawing from my long-standing involvement as a scholar-activist with indigenous peoples in Malaysia. With its multiple interpretations, configurations, and local inflections, the concept of Indigeneity has attracted much debate and contestation. It has become a significant political strategy in the counter-hegemonic indigenous social movements against exploitative, oppressive and repressive regimes throughout the world. In some contexts, Indigeneity is complicated by its conflation with racialised identities. While there is an implicit understanding that Indigeneity and marginality are closely linked, this is not always the case for certain claimants of indigenous status. In this article, I address these issues in the context of Malaysia and India, focusing on some of the conundrums and contradictions associated with the transnational concept of Indigeneity. I also reflect on some of my experiences with indigenous peoples in Hawaii and Australia and at international conferences. The article concludes with the viewpoint that anthropology requires continued engagement in a politics of critical solidarity with indigenous peoples, one that focuses on enablement rather than endless deconstruction.     

Anthropology and the politics of facts,knowledge, and history

Conclusions In this paper I have tried to discuss several levels of the politics of facts, knowledge and history in relation to contemporary anthropology. Taking off on the current school of anthropology known as interpretive anthropology or anthropology as text, I have suggested that issues involving the representation and documentation of knowledge and history are not primarily found in the process of writing an ethnographic text, but in the arenas of power relations which fall outside of ethnographic production. The power dynamics of unequal language as described by Asad operate in the political, economic, cultural and social lives of real individuals who carried on a historical existence before the entrance of the anthropologist and who continue to struggle, day to day, to survive and retain a sense of autonomous identity after the anthropologist leaves.Here the politics of facts, knowledge, and history have been explored in relation to my own fieldwork in the Zapotec community of Teotitlan del Valle in Oaxaca, Mexico. My discussion focused on the power relations of history and language reflected in the community archives, the ways in which different sectors of the community use history to defend their own agendas and differential access to power in a gendered and economically stratified community, and the ways in which collaborative projects can highlight different bases of linguistic and historical authority within a community.Unlike many indigenous peasant communities in Mexico, Teotitlan is not in the throes of an economic or political crisis. In fact, it probably has one of the highest standards of living of all the indigenous communities in Oaxaca. The community's protection of its many histories has been used, particularly by the merchant sector, as a way of asserting a claim to Zapotec weavings. The cultural claim to the textiles has been used to facilitate the community's insertion into the international capitalist economy. A claim to Zapotec ethnicity has been critical to the community's autonomy struggle as it has worked to gain independence from the Mexican state, first through circumventing documentation of production, and later, by avoiding deep involvement in craft development programs, which put the state in the role of middleman.Other indigenous communities and populations in Mexico and throughout Latin America face a much more severe crisis of autonomy, usually linked first to physical survival, and secondly, to maintaining control over natural resources. In the state of Oaxaca, significant numbers of the human rights violations which have occurred in the 1970s and 1980s involved indigenous peoples who were murdered, beaten, jailed or harassed for ethnically based political activities. Particularly outstanding were abuses leveled against the Trique living in and around San Juan Copala who have engaged in confrontations involving 13,705 hectares of disputed woodlands and communal land.For indigenous communities waging battles for self-determination and autonomy, the representation of history and facts are linked to political struggles to improve material conditions and gain greater control over their place in the larger political-economy. At the level of struggle at which the Trique are engaged in the crisis over authority and representation is played out in armed incursions by troops, police and gunmen, assassinations of Triqui leaders, torture, and rape. In the community of Teotitlan, it is played out more subtly in negotiations with American importers and within the community over prices and who controls the production and distribution of Zapotec weavings. In both instances the politics of facts, knowledge, and history reappear in the colonial encounter people live on a day to day basis and which anthropologists focused on in the 1970s. While the enterprise of ethnography winds itself through changing epistemologies in the pages of journals and at conferences, the lives of indigenous peasants continue in a struggle of empowerment against a history of marginalization.Lynn Stephen is Professor of Anthropology, Center for U.S.-Mexican Studies, University of California, San Diego.     

Shamanism, Christianity and Culture Change in Amazonia

Among many indigenous peoples of Amazonia, shamanism and Christianity co-exist as central cultural elements shaping the ways in which people interpret and interact with the world. Despite centuries of co-existence, the relationship between shamanism and Christianity has entered an especially dynamic era as many of Amazonia’s indigenous peoples abandon Catholicism for Evangelical and Sabbatarian churches. Testing the relationship between Christian church affiliation and shamanism in 23 Makushi and Wapishana communities in southern Guyana, we found that Evangelicals and Sabbatarians are less likely to visit shamans or accept their legitimacy than are Anglicans and Catholics. However, conversion does not necessarily imply a complete rejection of indigenous religious systems as many self-identified Evangelicals and Sabbatarians continue to adhere to some indigenous beliefs and practices. We conclude by positing possible implications of religious conversion for natural resource use on indigenous lands.     

Collaborative research and intellectual property rights

Scientists find themselves working more and more with indigenous, traditional and local communities in all aspects of their collections and investigations. Indigenous knowledge has become increasingly important in research while at the same time local communities have become increasingly politicized in the use, misappropriation, and commercialisation of their knowledge and biogenetic resources. It is becoming more and more difficult for even the most well-intentioned scientists to stride into indigenous areas and collect plants, animals, folk tales, and photos without having first to convince local leaders that the scholarly efforts will somehow benefit the communities — that the benefits of research results will directly and indirectly lead to strengthening the traditional society. In many parts of the world, indigenous peoples only allow Collaborative Research in which the scientific priorities and agendas are controlled by the communities, or Community Controlled Research in which the communities actually contract scientists to carry out the group's research plan. Control over data has become one of the key battle cries for the indigenous movement, that is now demanding Intellectual Property Rights over information obtained through research and just compensation for economic benefits that eventually may accrue. This paper deals with some of the ethical and practical issues that frame this rapidly evolving debate.     

Geographic Distribution of Isolated Indigenous Societies in Amazonia and the Efficacy of Indigenous Territories

The headwaters of the Amazon Basin harbor most of the world’s last indigenous peoples who have limited contact with encroaching colonists. Knowledge of the geographic distribution of these isolated groups is essential to assist with the development of immediate protections for vulnerable indigenous settlements. We used remote sensing to document the locations of 28 isolated villages within the four Brazilian states of Acre, Amazonas, Roraima, and Rondônia. The sites were confirmed during previous over-flights and by image evidence of thatched-roof houses; they are estimated to host over 1,700 individuals. Locational data were used to train maximum entropy models that identified landscape and anthropogenic features associated with the occurrence of isolated indigenous villages, including elevation, proximity to streams of five different orders, proximity to roads and settlements, proximity to recent deforestation, and vegetation cover type. Isolated villages were identified at mid elevations, within 20 km of the tops of watersheds and at greater distances from existing roads and trails. We further used model results, combined with boundaries of the existing indigenous territory system that is designed to protect indigenous lands, to assess the efficacy of the existing protected area network for isolated peoples. Results indicate that existing indigenous territories encompass all of the villages we identified, and 50% of the areas with high predicted probabilities of isolated village occurrence. Our results are intended to help inform policies that can mitigate against future external threats to isolated peoples.     

Introduction: Comparative Perspectives on the Indigenous Rights Movement in Africa and the Americas

Using ethnographic case studies, these "In Focus" articles explore the indigenous rights movements in two regions, Africa and the Americas, where the histories, agendas, and dynamics of the movements are at once similar and different. They consider a range of relevant questions about the politics of representation, recognition, resources, and rights as these movements engage shifting political and economic landscapes; transnational discourses, alliances, and organizations; and the complicated cultural politics of inclusion and exclusion invoked by the term indigenous. As such, they offer a critical, comparative perspective on the issues of culture, power, representation, and difference inherent in the complicated alliances, articulations, and tensions that have produced and transformed the transnational indigenous rights movement. This introduction provides a brief history of the movement, highlights some major themes in previous anthropological work, reviews the insights of the section articles, and explores some of the ways in which anthropologists have engaged with the movement. [Keywords: indigenous peoples, social movements, cultural politics, ethnography]     

Shamans versus Pirates in the Amazonian Treasure Chest

This article explores how the recent rise of shamans as political representatives in Brazil addresses tensions and contradictions associated with the internationalization of indigenous rights movements. Identity politics and transnational organizational alliances concerning issues of environmentalism and human rights have greatly expanded the political leverage and influence of indigenous activism. However, some transnational environmentalist discourses collide with Brazilian discourses of national sovereignty, and the 1990s witnessed a nationalist backlash against Indians, whom politicians, military leaders, and media commentators have frequently portrayed as pawns of foreign imperialists. Opponents of indigenous rights also seized on apparent contradictions between rhetoric and action to discredit indigenous claims to environmental resources. The analysis examines how the shift to redefine knowledge as the core of indigenous identity circumvents some of these liabilities by shifting the basis for indigenous rights claims from environmental practices to environmental knowledge. As shamans mobilize and speak out against the threat of biopiracy, they blunt the nationalist backlash, repositioning indigenous peoples as defenders of the national patrimony and solid citizens of the Brazilian nationstate. [Keywords: Brazil, indigenous peoples, identity politics, shamans, biopiracy]     

Why conservationists should be concerned about natural resource legislation affecting indigenous peoples’ rights: lessons from Peninsular Malaysia

For conservation to be effective in forests with indigenous peoples, there needs to be greater recognition of indigenous customary rights, particularly with regards to their use of natural resources. Ideally, legislation regulating the use of natural resources should include provisions for the needs of both indigenous peoples and biodiversity. In reality, however, legislative weaknesses often exist and these can result in negative impacts, either on indigenous peoples’ livelihoods, their surrounding biodiversity, or both. Here, our case study demonstrates why conservationists need to pay greater attention to natural resource legislation affecting indigenous peoples’ rights. Apart from examining relevant laws for ambiguities that may negatively affect biodiversity and livelihoods of indigenous people in Peninsular Malaysia (known as the Orang Asli), we also provide supporting information on actual resource use based on questionnaire surveys. In order to address these ambiguities, we propose possible legislative reconciliation to encourage policy reform. Although there are positive examples of conservationists elsewhere adopting a more inclusive and participatory approach by considering the needs of indigenous peoples, greater recognition must be afforded to land and indigenous rights within natural resource laws for the benefit of indigenous peoples and biodiversity.     

Ecological Imagery and Cultural Adaptability: The Canelos Quichua of Eastern Ecuador

Ecological imagery among the Upper Amazonian Canelos Quichua native peoples of eastern Ecuador provides a paradigmatic, symbolic template organized by sets of cosmological premises. This template, anchored by traditional shamanism and ceramic manufacture, is invoked in emotionally charged ceremonial and juropolitical contexts to express resistance to normative culture bearers who have a potential or real impact on the ecosystem and indigenous political economy. The imagery is described as it exists within a system of radical change. Mechanisms are discussed whereby ecosystem knowledge and social structure are systemically linked to cosmological premises within a dynamic system of indigenous cultural adaptability . [Ecuador, symbolism of Canelos Quichua, Amazonian cosmology, cultural adaptability, ecological imagery]     

Precarious Alliances: The Cultural Politics and Structural Predicaments of the Indigenous Rights Movement in Tanzania

Since 1990, over one hundred indigenous nongovernmental organizations (INGOs) have emerged in predominantly Maasai areas in Tanzania, attempting to organize people around diverse claims of a common "indigenous" identity based on ethnicity, mode of production, and a long history of political and economic disenfranchisement. Despite attempts to foster unity and promote common political agendas, the indigenous rights movement has been fractured by sometimes quite hostile disagreements over priorities, competition over resources, and tensions over membership and representation. This article explores the complicated causes and consequences of these tensions by focusing on the discussions, disagreements, and silences that occurred during a recent attempt to reconcile indigenous groups in Tanzania. The workshop offers a unique window on the cultural, political, and historical dynamics of the indigenous rights movement in northern Tanzania, the principles and practices of inclusion and exclusion that have defined and shaped the movement, and the internal and external stresses that have made alliances within and among the INGOs, donors, and the government precarious, at best. [Keywords: indigenous peoples, social movements, cultural politics, Maasai, Tanzania]     

“Only slaves climb trees”

Professional and popular publications have increasingly depicted native peoples of Amazonia as “natural” conservationists or as people with an innate “conservation ethic.” A few classic examples are cited repeatedly to advance this argument with the result that these cases tend to be generalized to all indigenous peoples. This paper explores the premise that many of these systems of resource conservation come from areas of Amazonia where human survival depends on careful management of the subsistence base and not from a culturally imbedded “conservation ethic.” Where resource constraints do not pertain, as in the case of the Yuquí of lowland Bolivia, such patterns are unknown. Finally, the negative consequences of portraying all native peoples as natural conservationists is having some negative consequences in terms of current struggles to obtain indigenous land rights.     

Psychological and Pedagogical Problems in Ecological Education

In Russia, indeed throughout the world, people are becoming increasingly aware of the necessity of reconstructing the traditions of education, above all, ecological education. This is essential today if the viability of the "Fourth World," on which the viability of the entire earth depends, is to be maintained. It is impossible to develop the potential of the traditions of education accumulated in ethnopedagogy without profound psychological knowledge of these traditions, how they have become established not only in pedagogy but also in anthropology, ethnography, and history. These traditions are a kind of reservoir containing much of value for building the ecological consciousness that is needed by the upcoming generation of our own and other peoples.     

Interpersonal contact and attitudes towards indigenous peoples in Canada's prairie cities

Research finds that non-indigenous peoples often hold negative racial attitudes towards indigenous peoples. Contact theory suggests that interpersonal contact can positively influence majority group members’ attitudes regarding minority group members, raising the question of whether indigenous population growth in cities will alter non-indigenous peoples’ attitudes. Using original 2014 survey data, this paper examines the relationship between interpersonal contact and racial attitudes in Canadian prairie cities. The analysis finds that while personal ties to aboriginal peoples are correlated with lower new and old-fashioned racism scores, general contact with aboriginal peoples only correlates with old-fashioned racism scores. As such, growing urban indigenous populations – and thus increased aboriginal-non-aboriginal general contact – alone should not be expected to result in positive racial attitudes. This research advances understanding of contact theory by considering how education interacts with interpersonal contact, and informs on-going dialogue about current racial relations between non-indigenous and indigenous peoples in Canadian prairie cities.     

"Land, Water, and Truth": San Identity and Global Indigenism

San peoples of southern Africa followed two very different trajectories through the 20th century. For some groups, colonial rule and apartheid meant segregation on geographically remote homelands (or in game parks); for the majority of San, however, they meant incorporation as a landless underclass of farm laborers, domestic servants, and squatters. This bifurcated history now presents obstacles to the recognition of a nascent pan–San identity as the contemporary San join other indigenous peoples in struggles over land rights, control over natural resources, and political voice in national and international arenas. This article discusses some of the ways in which international models of indigenism have colluded with essentialist conceptions of culture and ethnicity to (1) prevent the recognition of the San peoples' cultural identity, as it is shaped by their various historical experiences and socioeconomic conditions, and (2) distort the understanding of San claims for land and natural resources by transforming San struggles for social and economic justice into demands for "cultural preservation." [Keywords: indigenous peoples, San, southern Africa, social movements, cultural politics]     

Weaponising microbes for peace

There is much human disadvantage and unmet need in the world, including deficits in basic resources and services considered to be human rights, such as drinking water, sanitation and hygiene, healthy nutrition, access to basic healthcare, and a clean environment. Furthermore, there are substantive asymmetries in the distribution of key resources among peoples. These deficits and asymmetries can lead to local and regional crises among peoples competing for limited resources, which, in turn, can become sources of discontent and conflict. Such conflicts have the potential to escalate into regional wars and even lead to global instability. Ergo: in addition to moral and ethical imperatives to level up, to ensure that all peoples have basic resources and services essential for healthy living and to reduce inequalities, all nations have a self-interest to pursue with determination all available avenues to promote peace through reducing sources of conflicts in the world. Microorganisms and pertinent microbial technologies have unique and exceptional abilities to provide, or contribute to the provision of, basic resources and services that are lacking in many parts of the world, and thereby address key deficits that might constitute sources of conflict. However, the deployment of such technologies to this end is seriously underexploited. Here, we highlight some of the key available and emerging technologies that demand greater consideration and exploitation in endeavours to eliminate unnecessary deprivations, enable healthy lives of all and remove preventable grounds for competition over limited resources that can escalate into conflicts in the world. We exhort central actors: microbiologists, funding agencies and philanthropic organisations, politicians worldwide and international governmental and non-governmental organisations, to engage – in full partnership – with all relevant stakeholders, to ‘weaponise’ microbes and microbial technologies to fight resource deficits and asymmetries, in particular among the most vulnerable populations, and thereby create humanitarian conditions more conducive to harmony and peace.     

Indigenous Burning as Conservation Practice: Neotropical Savanna Recovery amid Agribusiness Deforestation in Central Brazil

International efforts to address climate change by reducing tropical deforestation increasingly rely on indigenous reserves as conservation units and indigenous peoples as strategic partners. Considered win-win situations where global conservation measures also contribute to cultural preservation, such alliances also frame indigenous peoples in diverse ecological settings with the responsibility to offset global carbon budgets through fire suppression based on the presumed positive value of non-alteration of tropical landscapes. Anthropogenic fire associated with indigenous ceremonial and collective hunting practices in the Neotropical savannas (cerrado) of Central Brazil is routinely represented in public and scientific conservation discourse as a cause of deforestation and increased CO₂ emissions despite a lack of supporting evidence. We evaluate this claim for the Xavante people of Pimentel Barbosa Indigenous Reserve, Brazil. Building upon 23 years of longitudinal interdisciplinary research in the area, we used multi-temporal spatial analyses to compare land cover change under indigenous and agribusiness management over the last four decades (1973–2010) and quantify the contemporary Xavante burning regime contributing to observed patterns based on a four year sample at the end of this sequence (2007–2010). The overall proportion of deforested land remained stable inside the reserve (0.6%) but increased sharply outside (1.5% to 26.0%). Vegetation recovery occurred where reserve boundary adjustments transferred lands previously deforested by agribusiness to indigenous management. Periodic traditional burning by the Xavante had a large spatial distribution but repeated burning in consecutive years was restricted. Our results suggest a need to reassess overreaching conservation narratives about the purported destructiveness of indigenous anthropogenic fire in the cerrado. The real challenge to conservation in the fire-adapted cerrado biome is the long-term sustainability of indigenous lands and other tropical conservation islands increasingly subsumed by agribusiness expansion rather than the localized subsistence practices of indigenous and other traditional peoples.     

On Sanctuary

The author reflects on a sanctuary site in Davao City, Philippines, where 750 Lumad—indigenous peoples from several mountain tribes of Mindanao—sought sanctuary from the violent, lawless forms of militarization and paramilitarization that overwhelmed their communities in 2015. Dizon weaves interviews done with Lumad at the sanctuary site with the Lumad’s long history of struggle against corporate globalization; and also with a summary of contemporary media artists from the Philippines and its diaspora who are working to document the vibrant resistance of Lumad to their violent displacement and dispossession. She reflects on her practice as a USA-based media artist from that diaspora, and on why she forges solidarities with those who are most vulnerable to the processes of globalization today.     

Retrieving the Red Continent: settler colonialism and the history of American Indians in the US

While present in the contemporary academy, American Indian history remains marginalized by being associated with regional and national histories of the United States. Recently, postcolonial scholarship has provided a pathway out of that marginalization. The postcolonial critique of traditional anthropological and historical writing about indigenous peoples suggests a new way to imagine the relationship between American Indian history and other areas of scholarship. The most promising aspect of this critique is the formulation of ‘settler colonialism’. That framework first emerged among geographers and has recently been embraced by historians and anthropologists. The settler colonial framework offers a way to conceive of the Native past in a transnational context as well as to understand indigenous encounters with modernity as an ongoing struggle with colonial rule rather than as a campaign to accommodate Native people to ‘progress’ and ‘civilization’ or to ‘assimilate’ them into a nation state.     

Bold jaguars and unsuspecting monkeys: the value of fearlessness in Cofán politics

In their encounters with a globalizing political landscape, indigenous peoples enact and transform long-standing social relations. This article explores the struggle of Amazonian Ecuador's Cofán people to relate their socio-existential values to the challenges of political mobilization. I argue that distinct conceptions of 'fearlessness' structure the complex relationship between the majority of Cofán people and those morally ambivalent individuals, including shamans and federation leaders, who mediate the threats posed by impinging sources of violent difference. By employing a value-based approach to analyse this relationship, I seek to connect studies of indigenous social movements to investigations of indigenous socio-cosmological orders.  

Résumé

Dans leur rencontre avec un paysage politique globalisé, les peuples autochtones pratiquent et transforment des relations sociales anciennes. L'auteur explore ici les efforts des Cofán d'Amazonie équatorienne pour lier leurs valeurs socio-existentielles aux défis de la mobilisation politique. Il avance que différentes conceptions de « l'intrépidité >> structurent les relations complexes entre la majorité des Cofán et les individus moralement ambivalents, notamment les chamans et les chefs de fédération, médiateurs des menaces exercées par les sources de différence violente. En utilisant une approche basée sur la valeur pour analyser cette relation, l'article cherche à faire le lien entre les études des mouvements sociaux autochtones et les investigations des ordres socio-cosmologiques indigènes.     

Using strategic movement to calibrate a neural compass: a spiking network for tracking head direction in rats and robots

The head direction (HD) system in mammals contains neurons that fire to represent the direction the animal is facing in its environment. The ability of these cells to reliably track head direction even after the removal of external sensory cues implies that the HD system is calibrated to function effectively using just internal (proprioceptive and vestibular) inputs. Rat pups and other infant mammals display stereotypical warm-up movements prior to locomotion in novel environments, and similar warm-up movements are seen in adult mammals with certain brain lesion-induced motor impairments. In this study we propose that synaptic learning mechanisms, in conjunction with appropriate movement strategies based on warm-up movements, can calibrate the HD system so that it functions effectively even in darkness. To examine the link between physical embodiment and neural control, and to determine that the system is robust to real-world phenomena, we implemented the synaptic mechanisms in a spiking neural network and tested it on a mobile robot platform. Results show that the combination of the synaptic learning mechanisms and warm-up movements are able to reliably calibrate the HD system so that it accurately tracks real-world head direction, and that calibration breaks down in systematic ways if certain movements are omitted. This work confirms that targeted, embodied behaviour can be used to calibrate neural systems, demonstrates that 'grounding' of modelled biological processes in the real world can reveal underlying functional principles (supporting the importance of robotics to biology), and proposes a functional role for stereotypical behaviours seen in infant mammals and those animals with certain motor deficits. We conjecture that these calibration principles may extend to the calibration of other neural systems involved in motion tracking and the representation of space, such as grid cells in entorhinal cortex.