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