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This article is situated in the intersections of Indigenous, migration, and food studies. The article is guided by the questions: How have New York City (NYC) media used Mexican Indigeneity to promote multicultural commodification? How do self-ascribed Mexican Indigenous chefs used their Indigeneity as a form of resistance? To answer these questions, I undertook participant observation in NYC, conducted semi-structured interviews, and analyzed food reviews from NYC media. In this piece I claim that NYC media has branded the city as multicultural. Nevertheless, the simplified narratives of racialized culinary cultures have mainly benefitted consumers and NYC branding. The trajectories of the two Mexican Indigenous chefs studied here show the ways in which these chefs challenged multicultural commodification. [ABSTRACT FROM AUTHOR]

Rap and urban music have become increasingly relevant in the study of alternative practices of art, activism, and resistance in Latin America. This article examines how Mare Advertencia Lirika (Zapotec) and Cynthia Montaño (Afro-Colombian) use rap to build community and women's agency through staging Indigenous and Afro ancestral knowledge in Oaxaca, Mexico, and Cali, Colombia, respectively. Grounded on an analysis of their albums and the conduct of ethnographic work in Oaxaca and Cali, I contend that these artists' rap art embodies alternative forms of Indigenous, Black, and grassroots expressions from a feminist community perspective. By embedding their work on ancestral knowledge, community practices, and an interwoven sense of cuerpo-territorio, both at the sound and lyrical levels, these artists challenge patriarchal, colonial, and capitalist violence. This study aims to understand better the intersections between music, women of color's agency, and social movements in local/global scenarios. [ABSTRACT FROM AUTHOR]

This article, based on ethnographic fieldwork and archival data, examines the limits of indigeneity and the role of the nation state in unintentionally fostering or discouraging identity formations of certain kinds. It focuses on Bhils, the largest 'tribal' group in South Asia with a population of around 17 million, to ask why they are seen as 'indigenous' in India though not in Pakistan. It shows how the colonial category of 'tribes' for the Bhils has been sustained and strengthened in postcolonial India due to institutional and bureaucratic practices, vernacular publications, upper-caste and transnational activism while a different set of actions by the state of Pakistan have resulted in absence of such 'regimes of discipline.' This divergent scenario is contrasted with a field view of the rural countryside by describing the complexity of self-identity and claims-making of the Bhils around the Narmada Valley, India and Tharparkar, Sindh province, Pakistan. The identity claims of the Bhils in both the countries, ranging from Kshatriya (upper-caste warriors) to Dalits (formerly 'untouchable' castes) show striking similarities, though also differ at times and is mostly at odds with the global indigeneity discourse and the administrative categories. [ABSTRACT FROM AUTHOR]

Based on research conducted in South Africa, this work revolves around the observation that certain rock art sites (Wildebeest Kuil, Northern Cape; Game Pass Shelter, KwaZulu-Natal) are utilized within identity and political frameworks—and a question: what role do rock art sites play in the construction of Khoe and San indigeneity? Contemporary indigeneity is closely linked to issues of recognition, which are themselves related to the restitution of rights, objects, and knowledge. Acknowledging the central role of objects in identity claims, this article proposes to analyze the place of these two rock art sites in the political construction of Khoe and San indigeneity. Based on a corpus of interviews, observations, legal texts, and press articles, certain uses of rock art sites will be presented as strategic means within a broader context of claims. [ABSTRACT FROM AUTHOR]

Skateboarding has long been connected to a 'Do It Yourself' (DIY') ethos. Conventionally, this connection has been understood through skateboarding's relationship to punk rock, hip-hop and other forms outsider art like graffiti and zines. Frequently, general discussions of DIY ignore issues of race and therefore the code DIY as unmarked whiteness. This has been the case with skateboarding as well. In this article we explore what the DIY ethos in skateboarding might mean to skaters of color. By attending particularly to an Indigenous and Black experience of skate culture, we argue that BIPOC skaters can bring their own local sense of DIY embedded in their own BIPOC communities to skateboarding.In this sense we argue that skateboarding is not just a venue for a local expression of DIY, but we should think of this BIPOC co-creating skateboarding's DIY ethos. We argue the need to reconsider the role that racial identity plays in skateboarding DIY and DIY cultures in general encouraging scholars to consider the distinction between those that opt into a DIY ethos coming from positions of privellege, and those that come to it by necessity because of societal marginalization. [ABSTRACT FROM AUTHOR]

In 2020, a group Khoisan activists began occupying state-owned land near Grabouw, South Africa. Knoflokskraal has since attracted thousands of residents against the backdrop of widespread disappointment with land reform, heritage policies, and various forms of socio-economic marginalisation. The common labelling of Knoflokskraal as a “land invasion” overlooks the unique features of this self-styled “reclaim”, not least the agency that its residents embody in asserting a sense of indigenous visual sovereignty. Drawing on ethnographic fieldwork conducted in 2022 among residents and community representatives, we highlight instances of interlocutors refusing to go along with mainstream research practices and conforming to widely held expectations surrounding Khoisan representation, but instead imprinting their presence on the landscape in unique ways. Knoflokskraal offers a rare glimpse into self-representation through land reform beyond the purview of the government. Read through the lens of refusal, this case study also prompts researchers to grapple with broader issues relating to research practices, indigenous agency, and visual sovereignty. [ABSTRACT FROM AUTHOR]

Peruvian Marxist José Carlos Mariátegui's (1894–1930) application of historical materialism to Peruvian class struggle and the Indigenous question led him to conclude that Peru's Indigenous peasantry should play a role in the country's socialist movement. Although modern communism was the goal, the vestiges of Inca communism were economically valuable, progressive and politically useful. In his 1928 Seven Interpretive Essays on Peruvian Reality , he argued that "a certain historical relativism" was needed to see that Inca civilization was communist, despite its difference from modern communism. In this article, I show Mariátegui's methodological contributions to historical materialism by exploring and elaborating on his explanation of "historical relativism." A historical relativist approach, I argue, represents a valuable mode of theorizing in Latin America, where the histories and practices of Indigenous and other marginalized peoples are erased and hidden, yet survive into the present to be deployed politically through myths uncovered through historical comparison. Because not all histories are equally visible, historical relativism helps to create a new context for political action—or terrain of struggle—where those whom socialism claims to benefit are its main protagonists and creators. A historical relativist approach also suggests a productive form of comparison that neither privileges distinctiveness nor one side of comparison. Different forms of communism can be compared across space and time, while simultaneously rooting the commonalities in material practices that resist complete abstraction. [ABSTRACT FROM AUTHOR]

Studies of Mexican migration to the United States posit that from the 1940s to the 1970s rural men were migrant protagonists while women stayed home. If women migrated, they relied upon men's established networks. However, archival and ethnographic research with Indigenous Zapotec women from the state of Oaxaca, Mexico, disrupts this narrative and demonstrates how women – instead of men – pioneered migrant networks. Originally employed in domestic service in Mexico City, Zapotec women leveraged work relationships to find opportunities in the United States. Subsequently, they helped other women to migrate. Studies have never documented these women-led migrant networks. Drawing on the analytic of racial capitalism, this article argues that Indigenous women's migration was not an anomaly, but rather a key aspect of the gendered and racialized logics of accumulation that subsidised economic growth in Mexico during the 'Mexican Miracle' (1940s to the 1970s). Accordingly, while Zapotec women found opportunity in international migration, they were rendered surplus through a similar racialized logic that devalued their reproductive labour on both sides of the border. This article contributes to studies of U.S./Mexican migration by centreing the historical geographies of racialized accumulation logics when exploring how Indigenous Mexicans have moved to the United States. [ABSTRACT FROM AUTHOR]

This article presents a set of interrelated close readings of works by four Indigenous Taiwanese cultural producers—the Puyuma writer Sun Dachuan, the Atayal painter Anli Genu, the Truku sculptor Labay Eyong, and the Atayal director Laha Mebow. I discuss the important symbolic role Taiwan's Indigenous population has played in the development of a Taiwanese national imaginary and how this has affected Indigenous cultural expression. I argue that rather than trying to root out the improper intrusion of this 'outside' force into Indigenous cultural life, the works of these four cultural producers instead show how Indigenous identity can flourish through an honest navigation of the relationship brought about by that intrusion. They present an understanding of Indigenous identity in Taiwan as convoluted and changing, never fully in possession of itself but not any less authentic for that. My theorisation of this builds on Sun Dachuan's notion of 'the openness of death', which he uses to highlight the need for Indigenous culture to transform itself in dynamic relation to the wider context in which it is embedded. [ABSTRACT FROM AUTHOR]

This paper unravels the politics of belonging, the legal-political regime of exclusion, and differentiated citizenship in the multi-layered social and political context of Arunachal Pradesh, India. This paper aims to engage with the institutional arrangements of the Indian state that accommodate the ethno-cultural differences in a multi-ethnic society. Set amidst the changing social and economic realities of Arunachal Pradesh, this study relates to the emerging contestations around the protection of Indigenous identity and the need for differential treatment of people in multiethnic societies by embedding these discussions within policy debates on Inner Line Regulation and land legislations in the state. This paper adopts an incisive approach to understand the implications of such protective measures on the conceptualization of citizenship in states with a significant Indigenous population. It argues for examining the implications of ethnicised forms of governance in favour of democratic power sharing structures and representative institutions of the economy. [ABSTRACT FROM AUTHOR]

The recent writings on the communities and peoples hitherto known as 'tribe' or categorised under the constitutional-legal nomenclature of 'Scheduled Tribe' in India have witnessed a stride towards inaugurating a new scholarship and the concomitant envisioning of a distinctive field of study by way of privileging the category of 'adivasi' over the colonial nomenclature of 'tribe'. As much as these academic/intellectual endeavours are projected as 'disruptive' enterprises which foreground the political alterity of the peoples in question, they tend to be beset with haphazard invocations and use contending categories such as tribes, adivasis and indigenous peoples without conceptual clarity. If the category of tribe is considered problematic due to its provenance in the colonial ideological scheme, the disentangling of the category of adivasi from its provincial mooring in the region of Central India in order to be articulated as a universal category encompassing highly discrete groups of peoples in India hitherto known as tribes is no less problematic. In grappling with these methodological and conceptual issues, the objective of this article is constitutive of a genealogical and deconstructive undertaking to underline the limits of the putative universality of the adivasi category. The article further argues that any attempt to conceive of a common epistemological grounding must reflexively engage with the usage of the category emanating from the subjects inhabiting different geographies and denoted by multiple historical and political imaginaries. [ABSTRACT FROM AUTHOR]

The Maya Ch'orti' people are Indigenous to the border regions of Honduras and Guatemala. For a great number of years, they have faced structural racism and discrimination combined with continued land dispossession. In the contexts of colonization and the creation of the modern Honduran state, any identification with Indigenous groups has generally had negative connotations. Since the advent of the Indigenous Peoples' Rights Discourses (IPRD), however, more communities have actively aligned with the Maya Ch'orti' people. In our investigation of the ways in which cultural identity and belonging to a Maya Ch'orti' community have shifted and evolved over time, we analyzed a total of 45 interview transcripts across three time points (1990s: n = 15, 2003–2004: n = 15, and 2018–2019: n = 15) using thematic analysis and a cross–data set analysis. Five major themes were developed: "Our land," "In the past, we were oppressed and ashamed," "Difficult present life: We are still oppressed," "Maya Ch'orti' revitalization and empowerment," and "Being Indigenous." As we compared these themes across our time points, it became apparent that notions of cultural identity have evolved in the Maya Ch'orti' community from a negative appraisal to a positive, empowered, and confident notion. Our findings are being discussed in connection to the context of the IPRD and Indigenous peoples in other countries. [ABSTRACT FROM AUTHOR]

This roundtable showcases how different Asian, Pacific Islander, and Indigenous communities in Colorado are fighting for sovereignty of their homelands. It reorients the question of "homelands" to highlight the experiences of communities whose homelands remain occupied by settler-colonial and imperial nation-states, like the United States, India, Israel, and China. Participants speak to the struggles of sovereignty of their communities and communities they work with, unsettling epistemological frameworks to disrupt normative understandings of home, migration, and diaspora. [ABSTRACT FROM AUTHOR]

Place identity constitutes a crucial component of children’s sense of self as they learn to locate themselves and others around them in relational social networks. Picturebooks – owing to their multimodality – can be employed to decode the meanings that the spaces inhabited by children are imbued with, and how they, in turn, shape children’s spatial experiences of the world. An exploration of the intersection of identity with the sense of place in children’s literature begets various questions – of access and attachment, belonging or a lack thereof, curtailment within and transgression of spatial boundaries, and the ways in which these negotiations shape children’s sense of self-identity. This paper locates fourteen contemporary Indian picturebooks within two arenas of conceptual enquiry – space and self-identity within childhood, and the multicultural experientiality of childhood as encompassing differences and structural inequalities – and studies the links between marginalisation and space in children’s literature. As the systematic disparities of caste, class, gender and indigeneity add a note of dissonance into a universal notion of childhood, children’s experiences of their physical surroundings become diverse and political. By coalescing Developmental and Environmental Psychology with content analysis, the paper addresses the spatial manifestations of marginalities within childhood and makes a case for identity-affirming, democratic and diverse socio-spatial representations of childhoods in multicultural children’s literature.

The post-apartheid government in South Africa adopted a multilingual education policy to provide education in learners' home languages as a foundation for learning while promoting proficiency in at least two additional official languages. This marked a paradigm shift from the apartheid regime, which was characterised by racial segregation and discrimination, prioritising Afrikaans and English at the expense of indigenous African languages. Although widely celebrated, achieving the multilingual promise ushered in by the democratic dispensation remains a challenge for post-apartheid South African higher education. This study explored students' experiences of language-based discrimination at a selected South African university. Using a qualitative approach, data were collected from 20 purposively sampled final-year students through an open-ended questionnaire that was distributed electronically to students in the Education faculty and analysed thematically. The findings revealed that minority language speakers grappled with feelings of invisibility, alienation, frustration, and exclusion in their academic and social lives, making it difficult for them to engage fully in university life. Various coping mechanisms were also reported, demonstrating the agency of these minority groups; however, these were found to be insufficient. The study thus recommended prioritising inclusive language policies and training that foster lingua-cultural empathy among students and staff, among other things.

The Khoisan were decimated, dispossessed, and assimilated into the mixed-race group ‘coloured’ during colonialism and apartheid, spawning the myth of their extinction. However, Cape Town, where colonial history is most deeply entrenched, became the focal point of ‘Khoisan revivalism’ after the dismantling of apartheid. The origins and aims of the movement remain poorly understood, largely because of a lack of scholarly engagement with Khoisan revivalists. This article draws on governmental documents, media items, and interviews with key Khoisan revivalists and traces shifts in activist discourse, different ways of engaging the state, and significant academic, legal, and political developments. It presents a three-phased historical overview of the intellectual roots and political aspirations of Khoisan revivalism: from the 1970s, the criticism of coloured identity and writing of Khoisan revisionist historiography; in the 1990s, the identification by a group of coloured intellectuals as indigenous people and their demand for recognition by the state; and since 2012, the initiation of direct-action campaigns by a new cohort of activist, coinciding with legislative developments regarding land and traditional leadership. A new phase is arguably emerging since 2019 as Khoisan revivalists challenge and circumvent the state through party politics, land occupations, and private sector partnerships. [ABSTRACT FROM AUTHOR]

Palestinian nationalism and visions of Palestine as a nation have, since the loss in 1948 of 78% of Mandate Palestine to the newly founded State of Israel, focused on notions of rootedness and connection to the land. However, as a result of the disruptions to Palestinian culture stemming from the refugee lives of a large proportion of the population, and the loss or fragmentation of many personal and institutional archives, sources for the quotidian details of rural life and how the relationship between land and people played out in different parts of historic Palestine are often scarce. This article experiments with the use of accounts by Western archaeologists as potential repositories of such information. This derives, the author argues, not just from the descriptive features of such writings, which they share with other commonly used sources such as travelogues and the memoirs of missionaries and other temporary residents, but also from the nature of archaeology itself as an activity which intimately, if at times controversially and destructively, engages with land and soil, and in which local people were often hired to carry out excavation on their own lands. While fully acknowledging the many issues raised by the use of imperial documents to consider the lives of indigenous and subaltern peoples, I seek to employ techniques such as reading against the grain to investigate how such archives can contribute granularity and detail to our understandings of rural life in Palestine at the end of the Ottoman period. [ABSTRACT FROM AUTHOR]

The Amazigh Cultural Movement (ACM) was born out of a context of struggle against the post-independence states in Tamazgha (the Amazigh homeland across North Africa). Aggressive de-Amazighization policies adopted by self-branded Arab-Islamic states led to the emergence of an Amazigh consciousness, which has transformed states and societies in the region. Focusing on Morocco, this essay traces the history of the ACM, its achievements, and the shifts in its approach from its beginnings as a local movement to its becoming part of the global indigeneity movement. [ABSTRACT FROM AUTHOR]

Unlike in North America, where several "race-shifters", "Pretendians", or "self-indigenizers" have been exposed over the last decade, Indigenous identity appropriation has not been publicly exposed or even widely discussed in Aotearoa New Zealand. This study is the first to identify and to describe the methods and motivations of four Pākehā (White) self-indigenizers who are currently working, or were trained, in Aotearoa New Zealand, outlining also the harms they have caused. In addition, this study examines another type of Indigenous identity appropriation taking place in Aotearoa New Zealand, involving a small group of central North Island Māori, whose primary spokesperson is Monica Matāmua. The group claim to be descended from white-skinned Hotu, who they purport had migrated to Aotearoa New Zealand in the 200s B.C., making them the alleged true Indigenous people instead of Māori. Each type of Indigenous identity appropriation provides a range of benefits to those who thereby claim Indigenous status, and this is in part due to the valorization of certain aspects of Indigeneity that occurred from ca. the 1960s to the 1980s. Indigenous identity appropriation has further been encouraged by the backlash against so-called "Māori privilege" that has gathered momentum since ca. the 1980s. [ABSTRACT FROM AUTHOR]

This qualitative study explores the complex journey of Māori (Indigenous peoples of New Zealand) indigeneity in a postcolonial and multicultural context. The experiences and perspectives of elderly Māori individuals affiliated by kinship to Ngāti Hei (a Māori tribe, eastern Coromandel Peninsula, North Island, New Zealand) are examined through interviews. Interpretative phenomenological analysis highlights psychosocial and psychospiritual themes of identity and belonging. The study discusses the challenges contemporary Māori face in reconnecting with their cultural heritage and the impact of colonisation on Māori identity formation. It highlights embracing the spiritual domain of Māoriness and engaging in cultural hybridity to foster a deeper sense of identity and belonging. The findings suggest that Māori identity transcends rigid categorisations and that a dynamic understanding of Māoriness is essential, offering seeds of a potential framework for navigating the third space, where multicultural contact and interaction can give rise to new and inclusive forms of Māori identity. [ABSTRACT FROM AUTHOR]

This article asks how we should reconceptualize decolonization when it is hijacked by authoritarian/fascist forces. It focuses on the notorious Bhima Koregaon case in India in which 16 intellectuals/human rights defenders from across the country were imprisoned without trial as alleged terrorists. It shows how, on the one hand, decolonization is hijacked by the Hindu authoritarian regime and, on the other hand, colonial artifacts are resymbolized by the colonized to oppose oppression by native elites. It urges attention to the questions of who is mobilizing the language of decolonization and why. It argues that the most important anticolonial intellectuals may not use the language of decolonization and may not be in universities, but on the streets, with social movements, and in prison. It proposes that contemporary decolonization debates center processes of domination and oppression created by the state and global capital nexus, processes that are cultural, psychological, political, and economic. These processes are shown to entrench casteist/racist hierarchies, work through Indigenous elites, and create internal differentiation within marginalized communities, eschewing a unitary concept of indigenous ontology/cosmopolitics/worldviews. Calls for an emancipatory politics, such as that of decolonizing anthropology or the university, would be well placed to center these global processes and local nuances. [ABSTRACT FROM AUTHOR]

India's Indigenous population, popularly referred to as Adivasi, has always had women as a cornerstone of economy and culture. However, is there a difference between being an Adivasi and being an Adivasi woman? How and why does feminism exist in a society that has been time and again romanticized as the most egalitarian and progressive in the world? The intersectionality of gender and Indigenous identity brings forth the double marginalization of Adivasi women, impacting various aspects of their lives including social, economic, cultural, and political dimensions. While gender-based discrimination among Adivasis has received some scholarly attention recently, our article aims to study how Adivasi women have challenged and resisted such discrimination. In this article, we explore the relevance of feminism to Adivasi culture, tracing its roots within the many forms of subtle resistance against gender-based discrimination. [ABSTRACT FROM AUTHOR]

In the Author's Note to Death and the King's Horseman, Wole Soyinka famously asserts, "The Colonial Factor is an incident, a catalytic incident merely. The confrontation in the play is largely metaphysical." This claim has generally divided the scholarship on the play into those who accept it and those who do not. What has been noted less frequently is that the alternative between metaphysical and cultural-historical readings is not only a question about the play but also one within it – not simply because support for either view can be found there, but because the question about which of these interpretative frames should be used to understand events is the play's central structuring principle. Recognizing this fact makes it possible to identify the play's formal unity and brings into view its differing conceptions of the historical and cosmological orders of experience. Ultimately, the tragedy that Horseman stages is the fall from cosmology to history. [ABSTRACT FROM AUTHOR]

This paper undertakes an analysis of Nigeria's quota-based policy for equitable higher education (HE) access with reference to the catchment criterion. HE access demand in Nigeria has far outweighed supply. With a large and diverse population and a growing HE sector, the policy sets out a range of overlapping eligibility criteria as integral to the layered processes of university application. In this paper, we examine the catchment criterion and discuss its work in achieving the national policy aims of equitable access. Drawing on the accounts of applicants, students and lecturers in focus groups and in-depth interviews, we explore how the criterion contributes to tensions around HE access. We point to the ways that depictions of a catchment population revivify historic and perhaps mythical settlement patterns that do not reflect the ethnic heterogeneity among regional residents in current times. On the one hand, the labels of 'region', 'state' or 'catchment area' homogenise distinct ethnic groups and on the other, their operation within the policy for equitable access produces profound levels of stratification, discrimination and exclusion. This leads us to conclude by proposing policy reform that more explicitly recognises the intra-national ethnic multiplicity and diversity as a means to addressing equitable access. [ABSTRACT FROM AUTHOR]

While Jeju Island South Korea is internationally known for its longstanding anti-base movement at Gangjeong Village, the island's modern history of resistance can be traced to 1991, when the South Korean government's Special Act on Jeju-do Development ignited an extensive resistance movement. Two conceptual frameworks—colonization by development and political indigeneity—are employed to explain the island-wide social movement that continued over a sixteen-month period. Mirroring the ways that settler colonialism dispossesses people of their land and land-based social and ecological relations, colonization by development refers to the ways in which local places and people are colonized by land-oriented tourism and property development. This legislation became a specific geographical and historical conjuncture from which Jeju indigeneity emerged, linking it to islanders' deeply rooted experiences of oppression and injustice. During the movement, Jeju people used indigeneity as a form of political subjectivity, as a weapon against dispossession, and as a form of agency for local autonomy. As a form of colonization, development initiatives function as an ongoing regime of dispossession. The emergence of political indigeneity describes the new sense of consciousness that spread among Jeju people, catalyzing and sustaining place-based contestation to reject developmentalism and promote self-determination. [ABSTRACT FROM AUTHOR]

Geography was central to the construction of racialised modernity in pre-revolutionary Bolivia. In the first half of the twentieth century, the doctrine of environmental determinism – the belief that the physical environment dictates societal development – became popular among reformist intellectuals in Bolivia. Confronted with the so-called "Indian problem", elites found in the natural world a persuasive explanation for Bolivia's deep racial divisions and political fragmentation. Elites identified the unforgiving landscape of the Bolivian altiplano as decisive in shaping the psychology and social conditions of Indigenous peoples. In this way, the altiplano reimagined as a distinctly "Indian" space. [ABSTRACT FROM AUTHOR]

This paper reports on the spatial design of the immersive and interactive multimodal exhibition, Waterways, Past, Present and Future, created for museum display. The work provides a nuanced interpretation of the fragile relationship between people and water in the Okanagan Valley of British Columbia. The exhibit enables visitors to discover and celebrate cross-cultural perspectives regarding sustainable water practices, featuring the voices of the Syilx Indigenous community to emphasize the resilience and success stories in environmental protection. The exhibition employs multimodal communication methods, i.e., spatial, pictorial, verbal, and aural elements. The multimodal format of the exhibition provides an inclusive and immersive environment in line with the oral traditions of transferring knowledge in the Syilx Indigenous context. This paper mainly focuses on the spatial design process, as an integrative mode, which connects different exhibition themes and weaves multiple modes of communication together. The final design is the embodiment of a reflective conversation between research and creative practice, creating an informative and pedagogical space to immerse visitors in the Okanagan waterways’ history and narrative. [ABSTRACT FROM AUTHOR]

Tahitian author Célestine Vaite's novels Breadfruit (2000), Frangipani (2004), and Tiare in Bloom (2006) are set in 1970s Tahiti and written mainly in English, but they feature numerous occurrences of French, the colonial language of Mā'ohi Nui (French Polynesia), Tahitian, the most spoken Indigenous language of the region, and Franitian, often referred to as Tahitian‐French, a vernacular born from the cohabitation of French and Tahitian. The literary multilingualism of Vaite's books constitutes an active medium of diasporic and Indigenous identity assertion. Drawing from Pacific concepts of diaspora, Indigeneity, and postcolonialism, I explore how Vaite's languages reflect Pacific connections and actively sustain links between Pacific peoples, notably through colonial critiques and the thematic of movement. Mā'ohi scholar Kareva Mateata‐Allain uses the metaphor of the va'a (the Tahitian canoe) to posit literature as a tool that enables crossing the invisible, colonial barriers between Francophone and Anglophone regions and peoples (2005, 2008). Considering the isolating power of the French language in a region dominated by English, Mateata‐Allain's approach underlines the wish of Mā'ohi authors, including Vaite, to prioritize common Pacific experiences. Since Vaite's stitching of languages defies conceptions of linguistic zones in Oceania, I consider her use of English and of her three native languages from Mā'ohi Nui as a strategy that decentralizes cultural experiences and identities and relocates them in a literary space that is uniquely hers. [ABSTRACT FROM AUTHOR]

In this article, I offer a critique of the notions of decolonial and indigenous scholarship by conceptualising ondeursigbaarheid as analytic through which to think the complexity of the visual as a source. Ondeursigbaarheid emphasises both the untransparent nature of much of the visual on the one hand, and simultaneously sheds light on possibilities of certainty in spite of a lack of transparency on the other hand. The concept is scaffolded by four others, namely oorsprong, visual sovereignty, nousig, and toe-sig. After conceptualisation, I analyse a number of images of ||kabbo, a nineteenth century |xam man, from the Bleek and Lloyd archive in relation to ondeursigbaarheid – illustrating the pitfalls of reading the visual as a transparent source. Finally, I critique the decolonial and indigenous scholarship of Sylvia Vollenhoven on ||kabbo through reference both to my earlier analysis and the concept of ondeursigbaarheid. I conclude by highlighting the importance of intellectual scepticism and rigour in relation to the study of indigenous questions – particularly if those questions are primarily historical in nature. [ABSTRACT FROM AUTHOR]

The article examines instances of white-talk in indigenous Shona language in post-2000 Zimbabwe. Grounded in concepts of whiteness, identity, citizenship and belonging, it interrogates discourses in videos produced and circulated by a white man – Brett Muvet – in Shona via YouTube. Through interrogating the 'I'- 'You' and 'Us' – 'Them' dichotomies in his political commentary, the article interrogates how the white man seeks to re-insert himself in the national project. The findings demonstrate that for Brett whiteness is the point from which the world unfolds. His 'talk' demonstrates, regardless of claims to indigeneity, the white man's problem of belonging in the post-colony. [ABSTRACT FROM AUTHOR]

This essay discusses both the continuities and discontinuities in Eadweard Muybridge's survey photography of the western United States and the Pacific Coast of Central America and Mexico in relation to histories of empire and capital expansion. Muybridge's photographic career followed the frontiers of US empire and capital across the Pacific Rim, and his work tended to reflect those perspectives by naturalizing the temporalities of global capital and US empire, even as it foreclosed alternate subaltern histories. Photography's role was not passive: it participated with steam power in the integration of these regions by reimagining the disparate spaces it depicted as interconnected by the infrastructure lain by the federal government and global markets. Yet photography's role also varied as Muybridge moved from the settler colonial context of California to societies like Guatemala with deep colonial roots. During the Liberal reforms of Justo Rufino Barrios, Muybridge's album refashions Guatemala as a modernizing "coffee state" on the frontier of civilization. Analyzing Muybridge's photographs alongside state archives that managed these reforms reveals how the creation of the coffee state was both a material and contested cultural production that repressed Indigenous histories of struggle, dispossession, and forced labor by representing the land and people within global currents of commodification and the photographic exhibition of Indigenous persons. [ABSTRACT FROM AUTHOR]

This piece is a response to Cyrus Schayegh's analysis of the political context behind the emergence and foci of Settler Colonial Studies. I explore questions of teleology and geography as they relate to Caribbean history and U.S. militarism. [ABSTRACT FROM AUTHOR]

This paper proposes new perspectives on anarchism, indigeneity, and Afro‐descendent struggles, by discussing the case of Brazilian anarchists' commitment to luta afroindígena. They mean by this term the intersection of indigenous and Afro‐descendant resistances for the recognition of land, against the violence of states, agribusiness, and extractivism. I argue that this case offers key insights to radical geographies, and to the broader field of decolonial scholarship, to challenge cultural and racial essentialisms by connecting different militant traditions. I also argue that, taking inspiration from indigenous thought and socio‐territorial practices of broader Latin American social movements, these cases enhance decolonial bids for "decolonising methodologies" by showing the importance of starting from practices before theory. My arguments are based on documentary work on past and present relations between anarchism and decoloniality in Latin America/Abya Yala, on personal militant work in Brazil/Pindorama, and on a sample of qualitative interviews with activists. [ABSTRACT FROM AUTHOR]

This article introduces a special section that features four Indigenous anthropologists from two different world regions—Africa and Latin America. This section is unique in that the contributions of these anthropologists are being published in the scholars' Native languages—IsiZulu, Kichwa, Nahua, and Wolof—and in English. There are a number of reasons we felt it important to bring together the work of these scholars in one journal. First, we felt that it was important to highlight the work that non‐Western scholars are contributing to a field that is overwhelmingly dominated by Euro‐American and European scholars. Second, as Indigenous scholars ourselves, we are committed to the project of decentering anthropology by facilitating direct conversations between Indigenous scholars in different parts of the world—in this case, Africa and Latin America—that are not mediated by non‐Indigenous voices. By doing this, we are hoping to promote the emergence of a truly Indigenous Anthropology. Our decision to foreground the authors' Native languages draws attention to the problem of linguistic imperialism within anthropology—a problem that has marginalized Indigenous languages. This special section is a modest step towards addressing this problem. [ABSTRACT FROM AUTHOR]

Cities are real, physical, material concentrations of human activities and built environments, but they are also portals that allow and require unique ways of perceiving relations across space and time. Photography, especially the genre of seductive urban landscape views so often deployed by airlines, realtors, and city boosters, distorts our perceptions of space-time. These distortions are particularly serious in the unique configuration of Indigeneity and transnationalization that constitutes the lands presently known as Canada and British Columbia. Drawing inspiration from Sontag's dark but essential Regarding the Pain of Others, and focusing on the Vancouver global city region, this article seeks to develop critical captions for urban landscape views as what Eugène Atget portrayed as crime-scene evidence. [ABSTRACT FROM AUTHOR]

The article analyzes selected poems by the Ojibwe poet Heid E. Erdrich in the context of a discussion on the perception of indigeneous knowledge systems by researchers representing the Western model of understanding and doing science. Erdrich’s work foregrounds the tendency in the Anglo-American tradition to dismiss indigeneous science as a set of cultural and religious beliefs that are not based on rational thought. The first part of the article explains the concept of biocolonialism and shows how pressing it is for indigenous communities not only in the scientific but also the political and cultural contexts. The second part juxtaposes the indigenous and the Western models of science and modern biotechnologies based on genetics and genomics, which have given rise to such disciplines as population genetics and such products as home genetic testing. The third part provides a reading of selected Erdrich poems as an example of literary commentary on biocolonialism and biotechnology. [ABSTRACT FROM AUTHOR]

This article focuses on the concept of refusal, particularly as it has been developed within critical Black studies and critical Indigenous studies within anthropology and beyond. It argues that while both Foucauldian and Gramscian frames have generated often exquisite analyses of the animations and counter-animations of power, they have not, in a general sense, sufficiently attended to the foundational processes that charted the possibilities of modern personhood and political life not only in the West but globally. Nor did they tend to acknowledge the genealogies of Black and Indigenous radical thought that were informing approaches to political life within these communities, locally and transnationally. I contend that any significant reformulation of the discipline of anthropology must deliberate anew about the logics and mechanisms of political struggle in a way that recognizes and foregrounds—in nuanced and dynamic ways—the ongoing coloniality and racism that constitute the afterlives (and still lives) of conquest. Refusal provides inroads to this project. [ABSTRACT FROM AUTHOR]

In this paper, I investigate the co-production of genetic research and national politics in post-martial law Taiwan. This entails analyzing two co-produced phenomena: the nationalization of biomedicine—in which the national discourse over racial/ethnic categories and ancestral origin increasingly shapes scientists' biomedical research; and the biomedicalization of the nation—in which people in public discourse increasingly use biomedical categories in characterizing national differences and identities. I analyze how the production and representation of scientific knowledge of the ancestral origins and genetic make-up of Taiwan have been embedded in Taiwanese politics. This includes the emergence of a new categorization into four great ethnic groups, multiculturalism, and the assertion of a distinct Taiwanese national identity, particularly in response to the People's Republic of China's claims of common ancestry. I also examine how the scientific findings produced in the lab have spilled out into both Taiwan and China through journals, media, history textbooks, and public disputes since the 1990s and brought about significant social impact. [ABSTRACT FROM AUTHOR]

Assessments in education enables educators, curriculum designers, and program developers to evaluate the success of their programs. It also allows for assessing learners enrolled in the programs. Assessment frameworks emanate from a Western and positivistic stance and tend to disregard linguistic and cultural diversity from the mainstream European point of view. That said, failing to recognize the distinctions of diverse learners has led to inequitable learning experiences for minority learners, who have distinct ways of knowing, worldviews, and epistemologies, and have led to their high-rates of drop-out and under-performance in academe. Thus, this study reviews the literature on assessment and has found that current assessment frameworks have contributed to the high drop-out rate and academic under-performance among minority learners. This, however, could be resolved when educators indigenize and re-define assessment frameworks and assess their minority learners' academic performance using culturally appropriate frameworks that incorporate their Indigeneity and ways of knowing. [ABSTRACT FROM AUTHOR]

This is a book review of Hemispheric Indigeneities, a study that sets a series of transnational dialogues on issues pertaining commonalities of Indigenous societies in the Americas (Canada, the U.S. and Latin America).

Internet Access and Internet use by Indigenous Peoples organizations to establish communication circuits.

Peace and human rights serve as a check on the dominant or majoritarian culture. An absence of human rights is conducive to weak democratic forms, unequal social and political relations, marginalisation, oppression and, in some cases, criminalisation of communities. Such a scenario can be found in Sri Lanka. This paper expands upon a principal research project which found that the marginalisation of participants arose from aspects of their particular identities, including diverse sexualities and genders, races, ethnicities, religions and youth. The principal research was informed by intersectionality, social interactionism, interviews and interpretative phenomenological analysis. This paper was composed out of the research results and was further structured by literature review. People’s marginalisation, oppression and exclusion are related directly to the absence of peace and human rights manifested through injustices and structural barriers that frustrated social and political participation.

Natural resource management through nature reserves and protected areas has sparked great interest among a variety of stakeholders. Global institutions, as well as national governments and policies, acknowledge the importance of institutionalizing natural resource management to achieve sustainable development goals. However, the literature frequently ignores the consequences of epistemic inequalities caused by stakeholders’ varying indigeneity and politics of belonging. These injustices emerge when stakeholders do not have equal control over resource management and exploitation. This research focuses on two distinct stakeholder groups with opposing views on environment conservation: indigenous peoples and the legally recognized management of Dwesa Nature Reserve in South Africa (referred to as DNR from here onwards). The main aim of this study was to understand how these two sets of stakeholders perceive one another with regards to epistemic disparities, indigeneity, and politics of belonging. This enabled the exploration of the extent to which these perceptions have an impact on DNR management. Data were obtained from 96 community members from four villages located along DNR using focus group discussions. Additionally, one representative from DNR management participated in a key-informant interview offer an ‘official’ perspective. The study revealed significant differences in indigeneity, politics of belonging, and epistemic standings among stakeholders. However, these differences do not inherently lead to epistemic injustice in the management of the DNR, as each group views the other as epistemic outsiders, thus balancing potential unfair treatment. Despite their distinct epistemic and cultural backgrounds, all stakeholders engage in nature conservation through different terminologies and frameworks. The study highlights the intersection of Indigenous Knowledge Systems (IKS) and Euro-American Knowledge Systems, demonstrating their interdependence and effective communication within their respective contexts. Both knowledge systems help to achieve the common objective of protecting the DNR. The study also reveals overlaps between stakeholders’ indigeneity and epistemic knowledge, demonstrating that, while their techniques differ, their shared goal is sustainable conservation. The research advocates for more inclusive conservation frameworks that acknowledge and embrace the diverse epistemic contributions of all stakeholders. Addressing social and epistemic disparities can make conservation initiatives in DNR sustainable.

This paper is a theoretical exploration that works through a global Indigenous consciousness. As a critically reflexive story work and auto-ethnographic contemplation it begins by confronting a presumed genealogy in a post-apocalyptic world of coloniality through a global Indigenous lens. Extending beyond racially legalised genealogical ancestry, the metaphysics of indigeneity in the context of Western modernity can be re-positioned as a metaphor of past future human-being-ness or person/people-hood. Global Indigeneity and Indigenous metaphysics are framed as a portal and entry beyond coloniality through fugitive sociality and subversive relationality. Confronting the tensions of colonially purist and racially essentialist categories of indigenous identity, lineages of the post-post-apocalyptic world are forming in the enduring social connections embodied in an Indigenous genealogical consciousness of the present. [ABSTRACT FROM AUTHOR]

This essay is a chapter excerpted from my forthcoming book, Who Gets to be Indian: Ethnic Fraud and Other Difficult Conversations about Native American Identity The chapter shows the ways that Indianness, framed as Indian or Native American "identity", is inseparable from state subjectivity based on the history of political relations between tribes and the United States. It argues that tribes' political status and relationship to the state are central to how Native American identity is shaped, rejecting the understanding of Native identity as race-based. The term "Indigenous" is discussed as not being equivalent to "Native American" and is not a racial formation in international fora. Social changes during the twentieth century brought new ways to diffuse and co-opt Nativeness through disaggregating it from political status and reinforcing racialization with the rise in urban pan-Indianism and neo-tribalism. Distinguishing Nativeness as political status from racialization is critical given ongoing attacks on tribal sovereignty in Supreme Court challenges based on alleged violations to the equal protection principle. Native American "identity" is inextricable from tribal nationhood and state formation, and thus cannot simply be dismissed as a colonial construct. [ABSTRACT FROM AUTHOR]