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For visitors returning to the British Museum, which reopened in August, the experience may feel a little different. While the majority of the ground-floor galleries are open, the upper floors [...]

Abstract This paper seeks to answer the question: 'What optional steps may Rohingya leaders take to resolve their troubled relations with the Burmese government through conflict transformation and relations normalization [...]

This article examines the politics of voice in Mexican indigenous authorship for the insights it might offer anthropological theory. It takes up the multiple barriers of access indigenous authors face in participating in authorship as a general project, noting the importance of authorship as a point of entry into such universal projects as citizenship, modernity, human rights, democracy, and intellectual property rights. That resonance places the case of Mexican indigenous authors within an established line of anthropological inquiry aiming to examine universal projects ethnographically. I suggest that the particular politics of voice in Mexican indigenous authorship depends on multiple forms of 'vocal constriction. ' Indigenous authors try to reverse this reduction of heteroglossia by espousing assorted strategies designed to expand the vocalic field. My analysis here shows how particular indigenous authors have deployed such strategies, and indicates some of the effects of their efforts. In particular, I stress one 'strategy' that most indigenous authors would neither recognize as such nor consciously adopt: the cultivation of conflict, through promoting opposing models of indigenous authorship. I claim that indigenous authors routinely instantiate and expand upon indigenous authorship through an agonistic semiotic process whereby their own models of authorship are opposed to those that other indigenous authors embody. While the participants themselves rarely see such conflicts as productive, their disputes perform crucial labor in expanding the field of possibility for indigenous authors. Thus attending to the politics of voice surrounding authorship offers a new and relatively untapped vein of inquiry for the ethnographic analysis of large-scale social projects. Furthermore, given the discipline's disproportionate interest in authorship as a reflexive rather than ethnographic endeavor, engaging with authorship ethnographically offers a new opportunity for moving outside entrenched grooves in disciplinary discourse and practice. [Keywords: Authorship, indigeneity, heteroglossia, language politics, universalism, reflexivity, Mexico], Introduction: On Authorship and Anthropology It is obvious that even within the realm of discourse a person can be the author of much more than a book--of a theory, for [...]

Ahu'enu Heiau (whose name Burning Altar describes the sacredness of light) is deemed a paramount religious temple rededicated to Lono by Kamehameha the Great at Kamakahonu, the first Capital of the Hawaiian Kingdom. Restored in 1975 under the leadership of Kahu David Kahelemauna Roy, Jr., it is a place honoured by Kanaka 'Oiwi (Indigenous Hawaiians) in ways not recognized by the King Kamehameha Kona Beach Hotel on whose ground it now sits. Henry E. P. Kekahuna, noted Hawaiian scholar, produced a series of maps in the 1950s that documented this heiau (traditional place of ceremony) and other significant cultural sites. Kekahuna's maps reveal a complex, contested landscape of overlapping contemporary and historic features, many of the latter invisible yet still alive in local hearts and memory. The Association for Social Anthropology in Oceania (and indeed anthropology at large) has analogously complex relations with the communities and the region it claims as its particular field of knowledge. The 2014 annual meeting, which convened in the Kamehameha Kona Beach Hotel, provokes a critical assessment of academic practice in light of Indigenous sovereignty, genealogy, senses, memory, and place. Keywords: Indigenous anthropology, ASAO, Kamakahonu, Ahu'ena Heiau, Hawai'i., This paper was delivered as the 2014 distinguished lecture by Tengan at the ASAO conference at King Kamehameha Kona Beach Hotel, Kamakahonu, Kona, Hawai'i, on 7 February 2014. Prior to [...]

This paper examines the link between strength of ethnic identity and extent of ethnic language use for some indigenous speech communities in Sarawak, Malaysia. The domains of language use examined [...]

The Betta Kurumbas are one of more than sixteen indigenous groups of the Nilgiri-Wayanad hills of southern India, a region that, since the nineteenth century, has experienced wide-ranging cultural and political changes, including extensive immigration by people from other parts of India. This article describes the Betta Kurumbas' view of their homeland, based on the information contained in native-language narratives in which they describe their social organization into clans and their spiritual beliefs. The narratives provide a glimpse into the Betta Kurumba perspective on the changes that have overrun the region, changes that have rendered them--along with other Nilgiri-Wayanad groups--politically and socially marginalized in their own homeland. KEYWORDS: indigenous groups--Nilgiris--Wayanad--Kurumbas, THE APPLICABILITY of the term 'indigenous' to ethnic groups in India that were previously called adivasi or 'tribal' has been discussed in several publications in recent years (for example, Karlsson [...]

This article describes and analyzes forms of indigeneity with reference to a highland community in Odisha called Gadaba. Three types of indigeneity are distinguished: indigenous indigeneity, ascribed indigeneity, and claimed indigeneity. The first concerns local sacrificial practices through which indigeneity is constructed. Significantly, this type of indigeneity is local, symmetric, relational, and the Gadaba are themselves the creators of this representation. Different forms of ascribed indigeneity, by contrast, assign indigeneity to the Gadaba unilaterally, and the relationship between those who ascribe and the Gadaba is asymmetrical and monolithic. The third type of indigeneity is as yet in a nascent state as only a few Gadaba voice an indigenous identity in the larger political field of the state, and no cultural performances are referred to nor do political organizations exist to support such a claim. KEYWORDS: Odisha--adivasi--Gadaba--indigeneity--performances, This article outlines different dimensions of the construction of indigeneity in highland Odisha, India. (1) I am mainly concerned with a community called the Gadaba, their neighboring communities, and their [...]

“Rural” areas as distinct from “urban” continue to be defined by greater personal interactions and less emphasis on formal systems of support. This reality rests in contradiction to the overwhelming majority of social work scholarship and theory development which takes place in an urban context. As such the present-day act of being a “social worker” in a rural community can, in many ways, feel like a bad fit, back-applying the model of an urban generalist into an environment whose organic community ties the social work model itself was originally designed to substitute for. In recognition of this, it is necessary to develop a “combined” model of practice for social work with rural communities and peoples. The fundamental distinction to be made is that rural social work, in its most radical form, is less concerned with adapting persons to theGesellschaftthan it is with strengthening the capacity of theGemeinschaftto provide the kind of support capacity it historically has, taking into account changes and challenges resulting from factors such as globalization, urban sprawl, and cultural change. [ABSTRACT FROM AUTHOR]

This article presents the introduction and the update of an ethnographic research on temporality among indigenous groups, published in 2011 in its full version as a book in Spanish. It seeks to prove the usefulness of the conceptual distinction between time, defined as the phenomenon of becoming in itself, and temporality, defined as the human apprehension of becoming in a cultural context. Furthermore, the existence of non-hegemonic temporalities is exemplified by a case study of originary temporality with Mocoví indigenous societies in Argentina’s Chaco region. The methodology built for studying temporality in different social groups, termed here as cultural rhythmics, is also introduced. By studying different rhythmic experiences integrated in the participant observation, the rhythmic method enables us to interpret social facts that are implicit in the everyday practices of organisation, in the economic–political relations, and in the group’s worldviews. [ABSTRACT FROM AUTHOR]

Before the emergence of the United Nations at the end of the Second World War, human rights were generally scantily recognised in international law and, even under the UN Charter of 1945, indigenous peoples received merely tacit reference. Since the 1970s, however, several normative instruments have been adopted to give recognition to the rights of indigenous peoples as a distinct component of international human rights law. With the further adoption of the Declaration on the Rights of Indigenous Peoples by the UN General Assembly in 2007, the subject has assumed new dimensions with the possibilities of new vistas. What, for instance, is the role of African universities in the promotion and protection of the rights of indigenous peoples as critical agents in the global human rights and development agenda? The purpose of this article, among others, is to synthesise the strategic approaches to the rights of indigenous peoples and to accentuate a more informed conceptualisation of what the role of African universities on this subject ought to be, and must be, in the light of the dynamic opportunities of the post-2007 era. [ABSTRACT FROM PUBLISHER]

Copyright of Interações is the property of Revista Interacoes and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Since the 1960s, some Aboriginal theorists and political leaders have opposed aspects of Canadian multiculturalism. In part this is because multicultural policies and their promise of 'tolerance' (within western institutions) and formal equality insufficiently recognize the sui generis rights of Aboriginal peoples, while similarly failing to address the continuing economic, social, and political inequalities between Aboriginal and settler populations. This article proposes working towards a 'syncretic multiculturalism,' which might involve adopting a 'binational' perspective, focusing on the need for partnership between Aboriginal and Shognosh peoples. Such a perspective can help the country move beyond 'colonial multiculturalism' which privileges integration into dominant English and French settler societies. Prioritizing Aboriginal involvement in reshaping national institutions and identity, so that newcomers and the rest of us are integrated into Aboriginal ways of knowing and being, can play a role in repairing some of the harms done through residential schooling and other colonial policies. Keywords: multiculturalism, Aboriginal people, Canada, reconciliation, biculturalism, New Zealand Depuis les annees 1960, des theoriciens des questions aborigenes de meme que certains leaders politiques ont affiche des vues opposees sur des questions reliees au multiculturalisme canadien. Ces differences sont suscitees par les politiques dites multiculturelles. En fait, les garanties d'egalite officielle et de tolerance (particulierement au sein des institutions occidentales) qui y etaient attachees ne reconnaissent pas suffisamment les droits intrinseques des peuples aborigenes pas plus qu'elles ne sont une solution aux perpetuelles inegalites sociales, economiques et politiques separant autochtones et groupes fondateurs. L'article qui suit propose qu'on se tourne vers un multiculturalisme du type syncretique, une approche binationale plutot marquee par le besoin d'etablir des relations entre les peuples aborigenes et les Shognosh. Pareille orientation eloignerait le Canada de son multiculturalisme a saveur coloniale incitant l'integration de tous aux groupes dominants, les peuples fondateurs anglophones et francophones. Si l'accent etait mis sur le monde aborigene dans la redefinition de l'identite nationale et des institutions du pays, les arrivants et nous-memes assimilerions les modes d'etre et de savoir des aborigenes et serions en mesure de reparer certains des torts causes par les politiques coloniales, y compris des pensionnats d'Etat. Mots cles: multiculturalisme, peuples aborigenes, Canada, reconciliation, biculturalism, la Nouvelle Zelande, [A]sking Aboriginal people to respect the institutions, government and people of this country, without, in turn, giving them the opportunity to develop their own self-respect so that they feel that [...]

In Botswana the language policy recognizes English and Setswana as the two languages of official and public use, with English as the official language and Setswana as the national. Such a language policy has a significant bearing on matters of language development, where language development includes things such as codification through standard orthography development, development of: literacy and reference materials, the translation of various materials into the language, academic research in the language etc. The other indigenous languages in the country which do not feature in the language policy of the country cannot benefit from language development strategies that the country puts in place. This paper reports on the situation of Shekgalagari, one of the indigenous languages spoken in Botswana. The paper argues that it is a vibrant language, and that this is its best qualification to be given official recognition at least at community level. Additionally, there is focused development of the language both at community level and in academic research which can inform policy, although the language could do with more research on and about it. Key words: Shekgalagari, Setswana, sociolinguistics, language death, 1.0 Introduction 1.1 The classification of Shekgalagari Shekgalagari is the spelling of the language adopted in this paper. Otherwise alternate spellings found in the literature are Shekgalagadi, Qhalaxadi, Qalaqarzi, Kxalaxari, [...]

This paper details a research project dedicated to honouring Mushkegowuk Cree concepts of land, environment and life in Fort Albany First Nation. Community youth interviewed local Elders to produce an audio documentary about the relations of the people to their traditional territory. These interactions evolved into a 10-day river trip with youth, adult and elder participants traveling together on their traditional waters and lands learning about the meaning of paquataskamik, the Cree word used for traditional territory, all of the environment, nature, and everything it contains. Bringing generations of community members together on the land led to reclamation of culture and indigenous knowledge and built greater community resistance to external forms of economic exploitation and development. Keywords: Learning, Cree, traditional, Indigenous, Knowledge, Fort Albany, land, place. Cet article presente un projet de recherche dedie au respect des concepts de Mushkegowuk crie de la terre, l'environnement et la vie dans la premiere Nation de Fort Albany. Jeunes de la collectivite a interviewe des aines locaux afin de produire un documentaire sonore sur les relations de la population de leur territoire traditionnel. Ces interactions est transformees en un voyage de 10 jours la riviere avec les jeunes, les participants adultes et aines voyageant ensemble sur leurs eaux traditionnelles et leurs terres d'en apprendre sur le sens de paquataskamik. Reunissant des generations de membres de la communaute sur le terrain ont conduit a la remise en etat de la culture et les connaissances autochtones et construit une plus grande resistance de la communaute aux formes exterieures de l'exploitation economique et de developpement., Learning from Place: A Return to Traditional Mushkegowuk Ways of Knowing This paper will detail a research project dedicated to honouring Mushkegowuk Cree concepts of land, environment and life in [...]

The Payee of Ireland and American Indians are indigenous peoples. (1) Each has struggled for self-determination against colonizers. This struggle continues today. For American Indians and the Pavee the primary [...]

In this paper the peripheral position of the Kwermin in the Min regional context is discussed through a focus on two gift-presentations, those of bridewealth and those presented to fully initiated men at the end of their initiatory process. The items of the traditional bridewealth gifts are discussed as well as the debate that emerged, after the discontinuation of this traditional presentation, whether Kwermin should take up the large bridewealth payments introduced from the highland Bimin or go back to an earlier custom of sister-exchange (abu) between clans without great emphasis on bridewealth. However, it is suggested that the present day monetary claims, without their actual payment, may eventually serve to strengthen the previous practice of abu. The gifts presented following full initiation are referred to as Afek's pubic hair and it is shown how these presentations can be understood as being Afek, or essential aspects of this highland's originating ancestor, creating novices as true men who are then presented to Afek in a way similar to the way wives are presented to husbands. It is suggested that such presentation of man to ancestress partly explains patriarchal Kwermin men's reluctance to fully accept highland ideology, preferring to maintain their allegiance with the cultural hero of the lower mountains and the lowlands, Webnok. Keywords: Afek, Webnok, bridewealth, male intiation gifts., The Kwermin are about five hundred people living in four settlements on the southeastern-most lands of the Min cultural sphere in Central New Guinea, between the Murray River (Wongop) and [...]

Enhanced by recent survey, the authors define new kinds of rock art along the Lennard and Fitzroy rivers in Western Australia--black pigment and scratch-work images featuring anthropomorphic figures with elaborate headdresses. These are shown to belong to the Contact period and represent the response of Indigenous artists to European land-taking by recalling and restating traditional themes from earlier times. Keywords: Australia, Kimberley, Contact period, rock art, Introduction The classic painted images known as Wanjinas first appear in the last 2000 years and were actively repainted in many parts of the Kimberley into the late twentieth century [...]

This article draws upon some recent repatriation claims for Tasmanian human remains in British and European museums to examine debates concerning the authenticity of identity in the 21st century, and to reflect on the construction and representation of Indian identities in the colonial period. I discuss how authenticity can be seen as a process, used instrumentally, rather than a static quality, focusing on how authenticity is asserted, negotiated, performed, or rejected through social and political interaction. The negotiations of the Tasmanian Aboriginal groups for recognition of their status as authentic Aborigines provides a kind of prism or lens through which we can take a fresh view of the competing claims to authorship of India's filmic heritage. [Keywords: Authenticity, repatriation, film, human remains, colonialism, identity, archives, India, Tasmania], ********** Introduction--Contemporary Tasmanian Authenticity In the article that follows, I present two main case studies that at first glance would appear to have little to do with one another. Certainly, [...]

Prompted by tourist commentary that describes an Embera community in Panama as 'inauthentic' or 'invented,' I examine the limitations of these concepts when used to refer to cultural practices of indigenous communities. To escape from a limiting, singular vision of authenticity, I argue, attention should be paid to the multiple and overlapping meanings of the authentic as these are negotiated in particular contexts. In the case of Embera indigenous tourism, the tourists' search for an authenticity uncorrupted by modernity inspires indigenous articulations of the authentic related to diverse sets of cultural practices not only in the past, but also in the present. Acknowledging this complexity can set us free from the trap of a singularly conceived authenticity. [Keywords: Authenticity, invention of tradition, culture revitalization, indigenous tourism, Embera], ********** Introduction Parara Puru is an Embera community in the Chagres National Park, a short driving distance from the Panama Canal, which receives and entertains tourists on a full-time basis. [...]

O March 29, 2005, the Cathlapotle Plankhouse constructed within the boundaries of the Ridgefield National Wildlife Refuge (NWR) opened its doors to the public for the first time (Figure 1). [...]

The article presents information of the Rio +20 United Nations (UN) Conference on Sustainable Development, on establishing a transparent intergovernmental process for challenges of millennium development goals (MDGs) for indigenous peoples. Topics mentioned the creation of solutions related to social issues of indigenous people, the establishment of global sustainable development standards and the promotion of involvement of relevant stakeholders and expertise from civil society.

Copyright of Atlantis: Critical Studies in Gender, Culture & Social Justice / Études Critiques sur le Genre, la Culture, et la Justice is the property of Mount Saint Vincent University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article discusses the topics related to indigenous courts in the Australian criminal justice systems and role of legal institutions. The topics include indigenous sentencing courts operate in creative ways and steer a complex system and follow the same law as mainstream courts with less formal procedures whereas law and legal institutions are adaptable, responsive to broader community change, stable, and predictable.

THERE ARE VARIOUS COMMUNITY-BASED literacy programs in Australian communities that aim to address educational disadvantage by fostering parental engagement with their young children in literacy activities. Despite the effort and goodwill of many community members, there is little evidence of the impact of these programs on children's literacy progress, school attendance or parental engagement. This paper reports on a pilot study of parents' engagement in their child's literacy development in one remote Indigenous community. Preliminary findings from parent reports indicate elevated progress in literacy by the children in the program. Similarly, parents involved in the program report being more engaged in community leadership and in their children's literacy learning than those who are not. The study suggests aspects of the interrelationship between parent engagement and children's literacy progress that require further investigation. Broader use of the instruments developed will help to establish an evidence base and inform such an investigation. [ABSTRACT FROM AUTHOR]

Issues concerning indigenous peoples (IPs) in Russia have become a "hot topic" despite the fact that they represent only 0.2 percent of the population. Constant amendments to the laws affecting the life of IPs and lawsuits filed before local Courts denouncing the violations of IPs' rights are signs of the struggle surrounding these indigenous peoples. Moreover, between 2012 and 2013, the Russian Association of Indigenous Peoples of the North (RAIPON), the umbrella organization of IPs in the country, was ordered to shut down and subsequently given the permission to reopen by the Russian Ministry of Justice within the course of less than six months. This article aims to gain a deeper understanding of the recent developments vis-à-vis indigenous peoples' legal protection and IPs' increasing efforts to exercise their rights. [ABSTRACT FROM AUTHOR]