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Sergey V. Sokolovskiy

This article is a case study of the emergence and construction of politically salient social classifications that underpin such phenomena as ethnicity and nationalism in contemporary Russia. Official recognition of ethnic group in Russia often entails political visibility and special status with an associated set of legal provisions. In addition to 'titular peoples' of the republics, the Russian legal system has several legal categories based on ethnicity, such as indigenous peoples and national minorities, whose members claim and attain special status and associated rights. In order to ensure these rights, the state administration needs reliable information on the numbers of people in such categories.

The article analyzes ethnic and languages categorization in the population census of 2002, describes the related census technology, comments on legal definitions of indigenous peoples in Russia, and within this framework elaborates on the topic of indigeneity construction. It also provides an interpretation of the numerical threshold employed in federal laws on indigenous peoples.

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The Politics of Indigeneity and Heritage

Indonesian Mortuary Materials and Museums

Kathleen M. Adams

themes, then turn to elaborate on how the twin tropes of “indigeneity” and “ethics” inform Toraja strategizing about museums and the crafting of an authoritative ethnic identity. As this article suggests, museums and museum-like spaces have become

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Local legacies of the GULag in Siberia

Anthropological reflections

Marjorie Mandelstam Balzer

This essay, based on field notes from 1976 to 2013, explores resonances of the GULag and exile system in Siberia, focusing on often ignored indigenous peoples in villages and towns. Interethnic relations, diverse community relationships with prison camps, and dynamics of Russian Orthodox and pre-Christian spirituality are explored. Debates about how to understand, teach, and memorialize the significance of the Stalinist system are analyzed, as are issues of shame, moral debilitation, and cultural revitalization. Featured cases include the Khanty of West Siberia, Sibiriaki of West and East Siberia, plus Éveny, Évenki, Yukagir, and Sakha of the Sakha Republic (Yakutia). The author argues that what local people have chosen to emphasize as they reflect on and process the GULag varies greatly with their and their ancestors' specific experiences of the camps and exiles, as well as with their degrees of indigeneity.

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The Return of the Animal

Posthumanism, Indigeneity, and Anthropology

Danielle DiNovelli-Lang

The vectors by which the question of the animal has confronted the discipline of anthropology are both diverse—from paleoarchaeological fascination with the transition from ape to man to sociocultural accounts of human-animal conflict—and fraught insofar as they tend to loop back into one another. For instance, while posthumanism is intellectually novel, to take its line of critique seriously is to recognize that the science of man has depended on the philosophical animal from the start. A still tighter loop could be drawn around Lévi-Strauss's foundational interest in animal symbolism and the Amazonian ontologies undergirding Latour's amodern philosophy. Three related interdependencies pull hard on these loops: 1) philosophy and anthropology; 2) the human and the animal; 3) modernity and indigeneity. This last interdependency is notably undertheorized in the present efflorescence of human-animal scholarship. This article attends to some of the consequences of modernity/indigeneity's clandestine operations in the literature.

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For Us, By Us

Towards a More Just Philosophical Community

Bryan Mukandi

This article examines the Australian ‘Continental Philosophy’ community through the lens of the Azanian philosophical tradition. Specifically, it interrogates the series of conversations around race and methodology that arose from the 2017 Australasian Society for Continental Philosophy (ASCP) conference. At the heart of these were questions of place, race, Indigeneity, and the very meaning of ‘Continental Philosophy’ in Australia. The pages that follow pursue those questions, grappling with the relationship between the articulation of disciplinary bounds and the exercise of colonial power. Having struggled with the political and existential cost of participation in the epistemic community that is the ASCP, I argue for disengagement and the exploration of alternative intellectual communities. This is ultimately a call to intellectual work grounded on ethical relations rather than on the furtherance of the status quo. It is a call to take seriously the claim, ‘the land is ours’.

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Unsettling the Land

Indigeneity, Ontology, and Hybridity in Settler Colonialism

Paul Berne Burow, Samara Brock, and Michael R. Dove

Machine: Global Inequalities of Economy, Technology, and Environment. Lanham, MD : Rowman Altamira. Hunt , Sarah . 2014 . “ Ontologies of Indigeneity: The Politics of Embodying a Concept ”. Cultural Geographies 21 ( 1 ): 27 – 32 . https

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Appropriate Targets

Global Patterns in Interaction and Conflict Surrounding Cetacean Conservation and Traditional Marine Hunting Communities

Florence Durney

ASW. They both problematize the prioritization of aboriginality or indigeneity, as well as the IWC's linking of this concept with subsistence ( Kalland 2009 ; Morikawa 2009 ). While important, a detailed analysis of Japan's role in the whaling debate

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Indigènes into Signs

Incorporating Indigenous Pedestrians on Colonial Roads in 1920s and 1930s French Indochina

Stéphanie Ponsavady

In Colonial Indochina, the introduction of motorized transportation led French authorities to focus their attention on the issue of pedestrian walking. The political and economic imperatives of the colonial state shaped the modern phenomenon of traffic, which isolated the indigenous body as a sign of otherness. The unruly indigenous pedestrian expressed a discursive and experiential crisis that questioned colonialism itself. This article invites us to examine the political potential of walking by considering Henri Lefebvre's notion of dressage and its limitations in a colonial setting through various examples, from French accounts of indigenous walking in daily activities to political disruptions of traffic by pedestrian demonstrators and the incorporation of indigenous bodies in road safety policies. Repeatedly, colonial subjects eluded, criticized, or undermined the rules of the road and the colony by the simple act of walking.

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Are “the Natives” Educable?

Dutch Schoolchildren Learn Ethical Colonial Policy (1890–1910)

Elisabeth Wesseling and Jacques Dane

Abstract

This article explores how geography textbooks and missionary stories were used to persuade Dutch primary schoolchildren of the moral righteousness of the Ethical Policy for the Dutch East Indies between 1890 and 1910. Educative discourses targeting Dutch children were instrumentalized in order to recruit the next generation of missionaries, colonial administrators, and overseas entrepreneurs. To achieve this aim, they dwelt at length on the opportunities for and constraints on uplifting indigenous children in the Indies. These narratives all convey the message that Indies children, though certainly capable of improvement, would never attain the same level of civilization and moral integrity as their Dutch counterparts.

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"When They Came to Take Our Resources"

Mining Conflicts in Peru and Their Complexity

Wendy Coxshall

This article focuses on the debates over the Río Blanco mining project in Piura in northern Peru. Using Tsing's notion of 'friction', I explore the complexity and global connections in this case and show how the actors engaged universal categories to pursue their agendas. I argue that the campaign against Río Blanco is an example of indigenous mobilization in contemporary Peru because the local protestors invoked the global term 'indigenous', although they mobilized as peasants and as ronderos/as (civil defense patrollers). Their decision to campaign as peasants, however, illustrates the continued relevance of class in a contemporary global context. By using their peasant identity strategically in combination with their regional identity and their identity as marginalized peoples, the local population of Piura gained a more powerful voice.